Full text of "Publications of the American Ethnological Society, Volume VII, Part II; Ojibwa Texts"

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CONTENTS.

PAGE

Introduction ix

PART II. — MISCELLANEOUS TALES.
Series I. Nos. 1-3.

1. The Youth who died and came back to Life .... 3

2. Blue-Garter 23

3. The Orphans and Mashos 45

Series II. Nos. 4-43.

4. Ottawa-Woman 103

5. Snapping-Turtle and Caddice-Fly 107

6. Snapping-Turtle goes to War 113

7. Lynx and the She-Skunk 121

8. The Fisher and the Raccoon 125

9. The Mink and the Marten 127

10. The Lynx 131

11. The Awl and the Cranberry 131

12. The First-Born Son 133

13. The Foolish Maidens and the Diver 151

14. The First-Born Sons play Ball 167

15. The Origin of Dogs 171

16. When a Windigo was slain 175

17. Old Man Mashos 179

18. The Thunderers 191

19. Clothed-in-the-Garb-of-a-Turkey 195

20. Clothed-in-Fur 207

PAGE

.21. Floating-Net-Stick 241

22. The Youth who was led about by the Chief of the

Sturgeons 245

23. The Man who transformed Himself into a Bear . . . 249

24. The Woman who married a Beaver 251

25. Now Great-Lynx 259

26. Bobtail 263

27. The Boy that was carried away by a Bear 271

28. An Ottawa obtains Medicine 279

29. The Person that made Medicine 285

30. The Horned Sturgeon 289

31. Hero 289

32. Fasting 295

33. Forever-Bird 303

34. He who over-dreamed 307

35. The One that Fasted once and Died 311

36. The Spirit-World 311

37. The Wizard Rite 315

38. Notes on the Mystic Rite 321

39. Strong, Bitter Stick 329

40. Magic Paint 331

41. Naming a Child 331

42. Commerce 335

43. The Fox and the Crow 337

Series III. Nos. 44-61.

44. Snapping-Turtle on the Warpath 339

45. Vagabond 349

46. The Gnome 355

47. Filcher-of-Meat 381

48. The Woman who turned into a Bear 399

49. The Rolling Skull 405

50. Dung-Warm Weather 415

PAGE

51. Old-Toad -Woman steals a Child 427

52. White-Faced 443

53. Ruffed-Grouse fasts 451

54. Bald-Eagle 455

55. The Foolish Maiden and her Younger Sister .... 455

56. Star of the Fisher 469

57. Little-Image 487

58. A Moose and his Offspring 495

59. The Bear-Game 507

60. The Narrative of He-that-leaves-the-Imprint-of-his-

Foot-in-the-Snow-glistening 513

61. The Man's Son who fasted Three Times 521

Series IV — Nos. 62-78.

62. The Creation, Origin of Death, and the Mystic Rite . 531

63. The Creation, Origin of Death, and the Mystic Rite

(Second Version) 547

64. The Mystic Rite is tested 559

65. Mighty-One, Black-Tail-of-a-Fish, and the Mystic

Rite 581

66. Sun and Moon 609

67. Red-Stocking and his Father's Sister's Son 623

68. Windigo 655

69. Hell-Diver, the Foolish Maiden, and Winter-Maker . 671

70. Painted-Turtle and Bear 697

71. Skunk, Awl, and Cranberry, and the Old Moccasin . 701

72. Chirper 707

73. When the Crawfishes went to War 729

74. Snapping-Turtle 737

75. TaTmisi 745

76. Ball-Being 755

77. Why Dogs fight, and why People are Envious . . . 755

78. Tasha11, who was a Poor Man 757

INTRODUCTION.

The change in the style of printing of the second part of Dr.
Jones's "Ojibwa Texts" is due to the impossibility of having the work
continued by Messrs. E. J. Brill successors in Leyden, who printed
and published the first part of the volume. The uncertainty of
delivery, due to war conditions, made it undesirable to send the
bulky manuscript to Holland. Even if this had been possible, the
proof-reading would have been so extremely difficult, that the
publication of the volume would have been unduly delayed. The
late publication of Volume v and of the first part of Volume vn
is due to these causes.

So far as is at present known, the provenience and authorship of
the tales contained in Part n of Jones's "Ojibwa Texts" are as
follows : —

Series I (Nos. 1-3), Fort William, Mrs. Syrette.
Series 2 (Nos. 4-43), Fort William, Penesi.
Series 3 (Nos. 44-61), Bois Fort, Wasagunack^nk.
Series 4 (Nos. 62-78), Bois Fort, either Wasagunack^nk, or
Midasuganj, or both.

I have briefly indicated my editorial task on pp. xx, xxi, of
Part I. I may be permitted here to supplement what I have said
by a few remarks relating to Part 11. The text has been revised by
me on the basis of Dr. Jones's field-notes, for it was clear that the
typewritten copy was made by a person ignorant of Ojibwa. This
does not mean, however, that I have normalized the variants:
I have simply inserted the diacritical marks of the field-notes,
save in a few instances where these have failed me: in such cases
I have relied on Ojibwa informants or on my own slight knowledge
of Ojibwa. At the same time, I have thought myself justified in
correcting a few errors which were patently such.

The phonetic scheme employed has been explained by Dr. Jones
on pp. xiv-xvi of Part i: hence a general discussion of this
would be out of place. On the other hand, it is suitable to elucidate,
so far as I am able, the use of inverted periods, which were not
explained in Part I. I am not wholly clear as to what Dr. Jones
means by them. In the Ojibwa dialects with which I am at all
familiar, the * in such cases as in vv (mri'dyc, variants midge,
medqc, memi'dq,c) is weakly articulated, but sonant, not surd: in
cases like a'v {ma'Vngq.n) I hear glottal stops between the vowels.
Dr. Jones employs e for the glottal stop: consequently it is not easy
to judge what is intended, for dialectic differences may well exist.

A careful study of the original manuscripts has shown me that
where two vowels are in hiatus in Part i, the second vowel is almost
invariably written on another line; that is, Dr. Jones doubtless
meant to insert inverted periods in the printed text, and this has
been followed in Part n where the second vowel was on another
line in the original manuscripts.

I have stated on p. xx of Part I that Dr. Jones would have
revised the Indian text, had his life been spared. That is undoubt-
edly true, but nevertheless this series of Ojibwa texts is phoneti-
cally far superior to previously published ones.

A vocabulary has not been given with the texts, but, as it is
felt that the English translations are close to the Indian original,
the student who is in earnest will have little trouble in working
out the Indian texts, aided as he is by the works of Baraga and
Verwyst on Ojibwa, Cuoq and Lemoine on Algonquin. The
vocabulary appended to De Jong's "Odjibwa Texts" published in the
"Baessler Archiv" will also prove useful.

Truman Michelson

WASHINGTON, D. C
JULY, I918

OJIBWA TEXTS

William Jones
Edited by Truman Michelson

I — PUBL. AMER. ETHN. SOC. VOL. VII, PART 2

II. — MISCELLANEOUS TALES.

SERIES I. Nos, 1-3.

(Told by Mrs. Marie Syrette.)

1. The Youth who died and came back to Life
(Uskinawa klnibut nayap ka*i*cipimadisit).

Ninguding kiwan paji'k inini, uskinawaguban ; ki'tci*a*kuzi.
Anicina usagra* unigri'go1. A'pidci dac kaya osagii'goguban;
a'pidci mf kawatci'uskinawaguban, kaya ni'ta'a'ndawantcigagu-
ban. Anotc anu-a-Indotawawat tcimino-ayanit. Anic, kawin sku-
5 tcigu wrrciwabisi. Midac klwan cayigwaanat unigrrgo*: "Mri'*u
intawatc ijiponi'ixiyu'k; kawin a'po'tc kanabatc nintamino-
*a*yasi, " udinan.

"Anic win, ningwis, wandcrr'kituyan? Pitcinag kuca kiwi-
madcipimatis, " udigon ugin.

IO "Anic kagltotaman?" udinan ugin. "A'po'tc kawin kago nin-
tinabagatandazin iu nanandawi'U'wIn," l udinan ugin.

"Manusagu, kida'U'da/pinan minigoyan nanandawi'U'win,"
udinan ugwisisan.

Kawin dac kago udi'kusin. Askamidac au uckinawa ki'tci'a*-

15 'kusi, ninamisi kaya. Midac kaga'pl ajinibugubanan. Midac anan-

damagubanan : " Nmgutci nindijimadca, " inandam. Ki'tcimi'kana

owcibandan. "Misa'rtug 0 kamada'a*toyan,M inandam. Midac

kaga't ajimadcat.

1 Being doctored by magic with the small, flat skin rattle,
2

II. — MISCELLANEOUS TALES.

SERIES I. Nos. 1-3.

{Told by Mrs. Marie Syrette.)

1. The Youth who died and came back to Life.

Once on a time they say (there was) a man, he was a youth at
the time; very sick he was. Naturally of course he frightened his
parents. And very much also was he loved by them; for very
pleasing was his presence, and he was also good at hunting game.
All manner of things they did for him to the end that he might
recover. Well, in spite of everything, it was his fate not to con-
valesce. And then they say that now he said to his parents: "It
is better that you now leave me alone; for not at all is it likely
that I shall recover," he (thus) said to them.

"For what reason, my son, do you speak thus? Only now,
indeed, are you at the beginning of your life," he was told by his
mother.

"What can I do to live?" he said to his mother. "At any rate,
nothing good am I getting from the doctoring,"1 he said to his
mother.

"Nevertheless you should accept the treatment that is given
you," she said to her beloved son.

But she got no answer from him. By degrees sicker became the
youth, and he was also growing weak. And then at last he died.
Now, this was what he thought at the time: "For some place am
I bound," he thought. A great road he saw. "This must be the
road along which I am to journey," he thought. And then truly
away he went.

Ningutingigu kiwanku anipapimusat ow&baman awiya aninagu-
sinit. Midac anandank: "Ningawikagwa-a'tima," inandam. Ina-
bit, anin aj inank a* pitci tabacic aninagusiwan ! Ini'u anino' pinanadln .
A'pidci kiwan kinonagwatini. Midac iwiti anitabinagusinit. A'pidci
kaya unicicini. Anigu'k klwa animadca. Midac caylgwa pacu,
cayigwatimat. Anin dac kiwan kadicinawat abinotclyansan! Inan-
gwana ini'u ta'kinagan pamundaminit; agawa klwa11 ugacki*-
tabadan uda'kinagan au abinotciyans.

Midac klwa11 ki'tcimama*kadandam. "Amba, ninga'irda'pina, "
10 inandam. Midac pacu' a'pidci ayat mi nondawat uwinga kl'ki-
munit. NT tarn iwiti kibitababamat, kawin uginondawasln tcima-
winit. Panima pacu' ayat ml nondawat mawinit. Midac wa*i*ci*u*-
da'pinat, kawin udapinasi. MI minawa ajra*ndciwat; migu
minawa kawanaga kackitosin tcitapipinat. Kitcikinwanj ugitacl'ka-
15 wan anawl kagwakatcitci'a*t tcru'da'pinat, kawin dac uglgaski*a*-
sln tcitabipinadin. Midac intawatc ajiponi*a*t. Midac kanijika-
bi'kawat, midac minawa kI*a'nimada*a*tot.

Ninguting dac kiwan anipabimusat ani*a*inabit pa'kic, kago

otababandan tabinagwatinig; intigu kago ta'kamiwHsakotag, ijinam

20 kwaya'k ajat. Magwadac pimosat undontcinondan kwaya'k ajat;

intigu pltwawayanimat. Midac ajandutank wawani, amba bawi* tig

madwatciwang! Mi gwaya'k ajat andanwawatciwaninig.

Awantcic animadca, anibabima*a*tod iu mi'kana. A'pidci pas-

kudawangamun. Midac inabit ima pingwing mi wabandanj

25 pimi'kawanan. Midac ajikipitcikabawit, ajinanagatawabandangin

Now, once they say, as he went walking on, he caught sight of
somebody going along. Thereupon he thought: "I will try to
catch up with (that person)/' (so) he thought. As he looked,
what did he see but somebody seemingly very short of stature as
it went along! He pursued after. Very long and straight they say
was the way. And now yonder on ahead the other could be ob-
served. And very beautiful was (the place). With speed they say
he went along. And now, drawing near, he soon overtook the other.
And they say what was he to behold but a little child! It turned
out to be a cradle-board that it had on its back; barely they say
was the little child able to draw the cradle-board.

Thereupon they say that he greatly marvelled. " Indeed, I will
pick it up, " was his thought. And when he was very nigh, he then
learned (by its voice) that it had had a surfeit of crying. Not
till he was near did he hear that it was crying. Thereupon he
wished to pick it up, but he could not reach it. And so he tried
again; but still was he in no wise able to get within reach of it.
For a great while was he kept busy in a vain attempt to catch it,
but he was not able to get within reach of it. Thereupon he found
it wise to leave it alone. And so, after he had passed it by, he then
again followed along in the road.

And presently they say, as he went walking along (and) was
looking about at the same time, something could he see coming
into view ; it seemed as if something hung across the path sparkling
with light, such was what he beheld directly in the path whither
he was bound. And while he was passing along, then for the first
time did he hear a sound directly in the path whither he was
going; it seemed like the roar of approaching wind. And now, as
he listened and heard it plainly, behold! it was a rapid stream
that flowed with raging torrent. Then straight he went to where
the water went flowing by with a roar.

Straight on he went, following the road. Very dusty was the
road by reason of much travel. And now he looked down at the
dust, and beheld the footprints. And then he came to a standing

anint mama'tcawan pimi'kawawanan, anint kaya nawatc pangi
aya'kwawan; anint kaya a'pitci agawa nagwatiniwan pimi'ka-
wanansan. MIdac nawatc piga'ki'tang madwatciwaninig pawi'tig
kwaya'k ajat.

5 MIdac minawa anicimadcat, nawatc kaya uba'ka'kabandan iu
wayasidanig. MIdac wawani nagataw&bandank ; mi nangwana
ajinagwatinig untgu kag5 nabita'O'tag kwaya'k tata'kamaya-r,
ijinam.

MIdac anijimadcat, waylba owabandan ki'tcislbi ki'tcipawi'tigo-
io wanini. MIdac anijimadabit, mi gwaya'k anlnamuninig ml'kana.

MIdac wabamat acawa'kucininit Ini'u mi'tigon, migu nanaga'ku-

posinit. "Intiga, mrrma kadicra'cawandawawanan!" inandam.

MIdac ima aylnabit ml undciwabamat animuca8 nldawa' kana

namadabinit. MIdac ima ta'kamaya'r ml'kanang anagotcinowat
15 Igi/u udinlganag nabida'6'sowat, kaga tanga' klkotcinog. "Amba,

klcpin ima ijayan kawln nindakackitosln tciclbai'yan," inandam.

"KIcpin cipaiyan tamadwasawag ingi'u udinlganag," inandam.

" Madwasawadidac ml tciki'kanimiwat Igi/u animucag," inandam.

"A'potcldug tcrrcayan."

20 MIdac kaga't ajimadclyantawat, kaga'ku ucacakucin, kaya kaga
pinandawa. Anlcina klwackwayabandam ki'tcibawi'tig pimitci-
waninig. MIdac caylgwa klkacki*irt. MIdac minawa ima wla*g-
wayandawat, mlna minawa kabayau* kltaci'tat; anlc mlma
agotcinowat Igi/u udinlganag, mldac kaya ima Igi'u animucag, Mlsa'

25 mlnotc ajiwrkutci'u^t. Mlsa' wawani ka'i'jiclba'kawat Ini/u

halt, and he was filled with thought at the sight of them; some
of the footprints were large, and some were of smaller size; and
very small seemed some of the tiny footprints. And then
plainer he heard the roar of the rapids straight where he was
bound.

Thereupon again he started on his way, and clearer then he
beheld the object that was shining (so) bright. And then plainly
he observed it; in fact, it looked like something strung on a pen-
dant line stretching straight across from one point to another
as far as he could see, such was the way it seemed to him.

And so, as he started on, he soon saw a great river rushing along
in a mighty torrent. And when he came out into open view,
yonder straight ahead led the road. And then he saw that lying
there was a log which reached across, and that it was made to
quiver by the force of the rapids. **I wonder if by that I am to
pass over to the other side!" was his thought. Thereupon, as
roundabout he looked from where he was, he beheld the dogs
which sat upon both sides of the road. And now there across the
path hung the wild-cucumbers which were strung in a row upon a
pendant line, and they hung [ touching] nearly to the ground.
" Therefore, if over there I should go, not shall I succeed in passing
through," (such) was his thought. "If I should pass through,
noisily might rattle the wild-cucumbers/' (such) was his thought.
"If they rattle, then will the dogs discover me," he thought.
" (Yet) it seems that I shall have to go."

Thereupon truly he started over on the log, all the while was
he nearly falling off, and he came near losing his footing. Natu-
rally, of course, he was made dizzy by looking at the great rapids
which went flowing by. And then at last he succeeded in getting
over. And now once more at yonder place where he was about
to step off on the shore, at that very place was he again a long
while occupied; for at that place hung the wild-cucumbers, and
there also were the dogs. But nevertheless he ventured. And
then afterwards, by using care, he passed through the wild-cucum-

udinigana2 kikuckukanakickawasig kanaga kra*madcra'sig
animuca*.

Midac anicimadcat animada*a*tod iu mi'kana. Ningudingdac
klwan anibapimusat caylgwa udababandan kwaya'k ajat kago
tabinawgatinig. Midac kaga' 1 anigu* k animadcat. Kumadac cigwa
a1 pi anra'yat, minisitawinang odana, mlnangwana iu.

Nawatc klwanku aninanagayr. Midac anandank: "Nawatc
pacu' nlngata*a*nrrja, " inandam. Midac wawani wabandank
wigiwaman; nangwana wayasitagin pana ku miziwa tababandank.

10 Migu aji*a''pitci panga'kitanik, panganinig dac kaya. Odontci-
w&bandan pacu' pajik wlgiwam pata'kitanig nici'ka. "Amba,
ningatica, " inandam. Midac kaga't anijinasi'kang; midac anici-
ta'pabandank owibaman mindimoyayan namadabinit. Midac
agut: "Niya! nojic, wagunan pananzi'kaman oma pljaiyan?"

15 udigon. "Madcan! Klwan!" udigon. "KayabiklnkiwiyasinimwS "
udigon. "Kawln maci' kitlnandagusisl oma tcipijaiyan. Kiki'kan-
dana anti n5ngum ayayan?"

"Kawin," udinan.

"MIsa, omatcibaiyag antaci'oda'towat, " udinan. "Kawln dac

20 maci' kaga't kiglnibusi; mro'ma pitcinag kaya kin kaplcaiyan,"

udigon. "Anln, nojis, ka'ijiwabisiyan ima sibing? Anln ka'plji-

cabwiyan? Kiglwabamag ina Ingi/u animucag nldawa'kana nama-

dabiwat?"

"Aye8," udinan.
25 "Anic kiglmlginigogina?" udigon.

"Kawln," udinan.

"Anlc, nojis, kitockipimadis, " udigon. "Kawln dac kaya maci'
kiglpabamandazlnatug tcikutagi* toyan kago; midac iu ka-u*ndcipa-
bamanimisIno'kwS igi'u animocag," udigon. "Nibiwa ima kawln

bers without causing them to rattle and without even awakening
the dogs.

And then, as he went his way, he kept on in the road. And
presently they say, as he went walking along, he soon was able to
see, straight where he was bound, something that was coming into
view. Thereupon truly with haste he travelled on. And when he
was now farther on, he then recognized the thing to be a town;
in truth, such was what it was.

Less anxious they say he began to be (to arrive where he was
bound). And then he thought: " Nearer yet will I go," (such) was
his thought. Thereupon in plain view he saw wigwams; in truth,
they glistened in the light as far as he was able to see. But yet in
solemn silence they stood, and very still was it also roundabout
the place. From where he was he saw not far away a wigwam
that was standing alone. "Well, now, I will go (there)," he thought.
Thereupon truly he went to where it was; and as he peeped in, he
beheld an old woman seated there. And then he was told : "Ah, me!
my grandson, what have you come to get, that you should come
to this place?" he was told. "Depart! Go back home!" he was
told. "Still are you of the flesh," he was told. "It is not yet
your time to come here. Do you know where now you are?"

"No," he said to her.

"Well, here is where the ghosts of the dead dwell in a town,"
she said to him. "Not yet, indeed, have you truly died; but here,
after a while, will you also come, " he was told. "What, my grand-
son, befell you yonder at the river? How were you able to pass
through (the barrier)? Did you see those dogs that on each side
of the road were seated?"

"Yes," he said to her.

"Well, did they bark at you?"

"No," he said to her.

"Why, my grandson, you are yet young (is why they did not
bark at you), " he was told. "And perhaps not yet also have you
thought of giving pain to anything; that is why no heed was paid

cabwlslwag; mrrma andanabawawad pinandawanica*o'guwat Ingi'u
kani'tagutagra'wat animucan," udigon. Midac minawa agut:
"Nojic," udigon; "oma ayayang mi'O'ma kapljaiyan kaya, kin
pitclnag; mi'O'ma naputcig andacro'da'towad," udigon. " Nott-
s' gum dac tibika* k ml tcinlmri'tiwat. KIcpm dac kaya kin inanda-
man tci'ixaiyan klgawldclwag kicicanyag; pitclnag tabitagwicinog,
anint kaya kisigwusag. N agate a'pitci unagucig kra-ninanl'tagag
mri*/u a' pi ka'kina tcipasigwlwat w&minwandagusiwat. H-witidac
nanawiya*!' o odana mrrwiti pata'ki'tag ki' tciwlgiwam andajinl-
io mi'i'tiwati'ku. Migu'pana kadicinaman: kljiga'k kawln kanaga
awiya kitaw&bamasl tcipimusat, tcinagusitsagu awiya, mlya'tagu
wlgiw&man kawabandaman pata'kitiigin, " udigon. Naskadac una-
gucig andu'tamukan kadinwawanaga'k, mri*'u a* pi pitclnag wlnawa
kljigatino' kyawat. "

15 Midac wanagucik caylgwa ow&baman 6'kumisan plndikatonit
plgitclsag; mlnangwana i*i,u uwlsinlwinini. "Kaya kin mldcin,"
udigon.

Kawln dac ud6da*pinanzln. "Kawln," udinan. "Kawln nln
nimpa'kadasl," i'kitu uskinawa.

20 "Anin dac?" udigon 6'kumisan. "Anlc kawln kaga't kinibusl,"
udigon. "KIcpin udcitcisag kaya kin a' pi kaga't tcibljaiyan oma,
mi kaya kin tciminwandaman tcimldciyan o*o*'u nimldcimim-
iman," udigon. "MI tibicko wlyas nindinandamin o*o* kapln
digatoyan tciwunagucimltciyang; ml owa ki'tcisasagawlsiniwin,'

25 udigon.

Midac caylgwa awiya onondawan pldwawawicininit. Caylgv
plgitowan: "Kiwl(kumigum."

Midac mindimoya klgitut: "Aye8/' udinan.

to you by those dogs," he was told. "Many do not pass through
there; for in the place where they drown, they are made to fall
off the log when they come by the (dogs), because in times past
they have always been cruel to dogs," he was told. And so some
more he was told: "My grandson," he was told, "here where we
are is where you too shall come after a while; this is where they
that have died dwell," he was told. "And now on this night
they will have a dance. And if you. also feel like going, you may go
with your uncles; after a while they will come here, so also some
of your aunts. After a while, late in the evening, when dusk has
come, (that) is the time when all shall rise that wish to make
merry. And at yonder place in the middle of the town is
where stands a large wigwam where they always have their
dance. And this is what you would always see: by day not a
single person would you see walking about, nor would any one
be seen, and only the lodges would you see standing," he
(thus) was told. "And now on this very evening just you
listen to the noise that will be made, for then is when they shall
have their day. "

And so in the evening he then saw his grandmother bringing
within some decayed wood; it was in truth her food. "You too
eat of it," he was told.

But he did not accept it. "No," he said to her, "I am not
hungry," said the youth.

"And why?" he was told by his grandmother. "Naturally you
are not yet truly dead," he was told. "When the time is at hand
for you also to come here, then will you also want to eat this food
of ours," he (thus) was told. "Indeed, as meat we regard this
which I have brought in for our evening meal; this is our supremely
selected food," he was told.

And then presently he heard the sound of somebody come
tramping along. Presently the person came, saying: "You are
invited to the feast."

Thereat the old woman spoke : ( ( All right ! ' ' she said to the person .

Mra-'pan kranimadcat; kawm kanaga klpimikipi'tcikapawisl;
mlgu a'ta ka'pimii-'kitut.

Kuma'pl date okanonigon 6'kumisan: "Naska saga*a*n andu'tan
dac."
5 Midac kaga't ajisag*a*nk; midac nondawat kwaskucinit miziwa
anigu'kwag *i8'u ki8'tci'o*dana; kaya papaginit. MI wlnga caylgwa
kramlkackitibi' ka( k. Midac ka*i*jiplndigatf caylgwa minawa awiya
onondawan plta'pinit.

"Na, caylgwa kisigusag!" udigon 6'kumisan. "Ki'kanimigog
10 oma ayayan, mlgu kaya winawa pra-yawat; mi nangwana pa*u*nd-
ciki'tci maminwa'piwat, pimamawi*i*tiwat. "

Cayigwa pacu paayawat, pajig panlganit pH-'kitu: "Pa'!
wayasiwit nimpltcimama."

Mlgu minawa pajik, "Pa' ! wayasiwit nimpltcimama."

15 Mlgu ka'kina ka*i*'kitowat. Midac plndigawat; wlndac mindi-
moya uglkanona8: " Kiningwunisiwa ki'tagwicin," udina8.

"0n! ningawldclwanan nlmi'iding, " udinan.

"Aye8, wldclwi'k!" udina8.

Midac awa uskinawa kanawabamadin klnwan ajinagusinit.

20 Kawin anawi kago icinagusislwa8; anicibabangiku wawani ajinagusi-

wan. A'pidci kaya upiciganiman Ini'u usigwusa2, wlnisisiwan kuca

mlgu ajimlja'klsitowat! Mlgu kaya winawa ininiwag aya'pitaku

ay Indasininiwan .

Midac anawat ugiwan: "Amba, pina^kwa-uxinam! Wawlp!"

25 " 'AV udinan. Cayigwasa kiwawanabi' tagon pajik; mldacigu
ka'kina kanrrjra-yani'kabiwat; ayani'ka kaya pina' kwaudiwat.

Then straightway the other went on his way; not at all did he
stop on his course; and that was all he had to say in passing.

And then after a time he was addressed by his grandmother
saying: "Now, just you go out of doors and listen to the sound."

Whereupon truly out he went; and then he heard the sound of
them whistling everywhere in all the extent of that great town ; and
he also heard them here and there calling aloud. It was now grow-
ing very dark. And so after he went back inside, then again he
heard the sound of somebody coming hitherward in laughter.

" Hark! now come your aunts, " he was told by his grandmother,
"By them you are known to be here, therefore are they also com-
ing hither; indeed, that is why they come with so much gladness
and laughter, they are all coming together."

When now hard by they were come, one that was on ahead
approached, saying: "Phew! somebody of the flesh I smell as I
come."

And so another, "Phew! some one of the flesh I smell as I
come."

And that was what all of them said. Thereupon they entered;
and the old woman herself spoke to them, saying: "Your nephew
has arrived," she said lo them.

"Ah! then we will take him along to the dance," one said
to her.

"Yes, go with him!" she said to them.

And now the youth kept gazing at them, it is said, (to see) how
they appeared. There was, for all that, nothing peculiar in their
look; like a person exactly was the aspect of each. And very much
he admired the look of his aunts, for their hair really touched the
ground ! And the men themselves had half as much hair.

And then they said to their mother: "Come here! Come comb
our hair for us! Hurry!"

"All right!" she said to them. Soon down beside her sat one;
and then all (the rest) sat down in line, one behind the other; and
at the same time one combed the hair of the other. Such was what

Udijinawan awinini. Mlsa' caylgwa kiki'tawat, mldac mamawi
ajipasigwiwat. Mldac caylgwa kanonigut. u 'A1 a'u! amba kaya
kin!"

Midac wabamat miziwa kiwawaji'U'nit. Mldac agut o'kumisan:
5 " *AU, kaya kin kigawawaji'i'n, " udigon. "Kagu' papamandakan
kadigoyan wa*i*jayan. Ka'kina awiya kigatik tibicko ka'rni'kwa
oma kabitagwicinowat, " udinan. "Kagu' kaya a'pidci nanagata-
wabama'kan awiya; kigasagi *rgdg anint kawabamatwa kanlmiwat.
Kagu'dac pabamanima' kan awiya ; wi' kagwakaba'rkasun, "udigon.
10 " Kicicanyag kigakanawanimigog; kigapinigog kaya oma a' pi
ickwanimi'i'ding. Mlgu pitclnag pangl plwasayambang, micick-
wa'tawat. Mldac minawa tcinibawat kabagTjik, M udigon.

Mldac kaga't madcawat, mi ga'kina ka*i*jiningwackagut Ini'u
wadciw&dcin. Mlgu tibicko kigijiga'k ajinang, tibicko w&wa'ta

15 ka'i'jinagwa'k, ml*a*jinang. Mldac anicimadcawat. Anotc iwiti
ani*a*yiciwinigut. Pitclnagigu sazik ani*a*yawat, mldac kaga/t
pa'pina'kamiga'k; panagu kwackuciwat. Mldac anijipindigawat;
mlgu aniplndigawat ka'kina mini'k wayabamat nawadinitisuwat
udoniwang kaya ucangwanawang. Pa'kic i'kitowat: "Pa*, wayasi-

20 witnimpltcimama!" i'kitowag. Mlgu ka' kina akitowat. Kawindac1
kago wlnawa i'kituslwag. Mldac kaya wlnawa ajimminit witciwa-
gana8, kawindac win nlmisi. A'potcidac pacig uwltcigabawi'tagon
a'pana. Mldac wabamat pamicimunitci8; ajinagusinit anint kawin
ustigwanislwa8; anint kawin unindcislwan; anint kawn u'katisi-

25 wae; minotcidac nimiwa2. Caylgwa kanickwa'a-pi'tatibi'katinig
micayigwa kaga't anode ijinang; anint adciticimowa6 ; anint kaya
konko-i'tiwa6 ijinam. Pitclnagigu sazik tciwabank unondawan

1 His relatives and companions.

the man saw them do. And soon they finished their task, where-
upon all together rose to their feet. And then now was he ad-
dressed: "All right! You come on too!"

And then he beheld them dressed completely in gay attire.
Thereupon he was told by his grandmother: "All right! You too
am I going to clothe in pleasing costume/' he was told. "Pay no
heed to what w ill be said to you at the place where you are going.
By everybody will you be told the same as what was said to you
by them who had been here," she said to him. "And do not with
very much care keep watch of anybody ; for you will be frightened
by some of them whom you shall see dancing. And pay no heed
to any one; try and remain till the affair is all over/' he was told.
"By your uncles will you be taken care of; and by them will you
be brought here when the dancing is over. Just as soon as the
dawn appears with a faint light, then is the time that they cease.
And then again they go to spend the whole day long in sleep," he
was told.

And then in truth they started forth, whereupon he was encom-
passed roundabout by all whom he accompanied. And then just
the same as day it seemed to him, the same as the shooting lights
(of the north) look, such was the way it seemed to him. And so on
their way they went. By a different path over there was he led.
And as soon as at a certain distance away they were come, then
truly he learned that there was a merry time going on; everywhere
were they whistling. Thereupon inside (the dancing-place) they
went; and then, as they went in, all that he saw caught themselves
at the mouth and the nose. At the same time they said: "Phew!
some one of the flesh I smelled as I came in, " (thus) they said. That
was what all of them said. But they themselves1 said nothing.
And his companions likewise danced, but he himself did not dance.
Yet nevertheless by one was he accompanied who stood by him
all the while. And then he beheld them as they went dancing past;
in appearance some were without their heads; some were without
their hands; some had not their legs; but, in spite of that, they

kwackucinit ; mlnangwana 'a8a'u tabatcimut anin a'pltcitibi'ka'k.
Midac caylgwa kanonigut Ini'u watcikabawi'tagut: " *AU, amba!
MI cigwa ickwa'tang, wawlpidac kigamadcamin tcibwackwa-
'tawat!" udigon.

5 Mi anijisaga*a*mowat; nayap anijiklwawat 6'kumisan ayanit.
Midac ima tclgaya*!* skwandang ka*a*'kuwldciwigut. Midac
ani'tawat animadcanit; pa'kic kwlckwacinit kaya nondagwawapi-
sunit; mic ajiplndigat namadapiwan o'kumisan. Midac agut:
"Anin, nojic, kiglwabandanina andaciminwandagusiwat oma wa-
10 da'totcig?"

"Aye8," udinan.

" MIgu a' pana ajiminwandagusiwat, " udinan. "Ingiwidac kawa>
bamatwa a'pitci ki'tci*ixpltibi'k, anode ka*i*jinawadwa, ml Igi'u
kanisindwa; mlgu ka*i*na'pinawat Igi/u; mli'we wandcinagusi-

15 wat, " udinan. "Midac win anidada*o*daminowat anode kra*n-
iaindodamowat tclgaya'l* ckwa'tang. Midac, nojic, ijiklwan, "
udinan. "Kiglwabandanina klwawa'tag ka*i*jinaman? MI kadi-
nandaman w&bandaman nayap klwayan ka'pru'ndclyan, wabanda-
manidac wawa'tag. ' Misa' nlmrrtiwat minawa tcibayag, ' klga-

20 tinandam. Midac 'i^i'11, nojis, ijimadcan. Caylgwa kigwinawiprrgon
ml cigwa wlpagitandamowat kiya'V' udigon. " Anikici'kan,"
udigon.

Midac kaga't animadcat, nayap aca*a*dot iu mi'kana. Kawin
dac minawa owabandanzin i£i'u slbi, mlya'tagu nlbiwa awiya

danced. When it was now past the middle of the night, then truly
different things he saw; some were with their heads down; and
that some pushed each other face forward, was the way it seemed
to him. As soon as it was faintly growing dawn, he heard one
whistling; it was indeed the one who was giving notice what time
of night it was. And then now was he addressed by him who was
standing by: "Now, then, come on! It is now nearly over, and
quick let us be going before they are done!" he (thus) was told.

Whereat on out of doors they went; back home they returned
to the place where his grandmother was. And over there as far as
the threshold of the doorway was he accompanied. And then he
caught the sound of them departing; and at the same time they
were whistling, and they could be heard hissing through the air;
after which he went inside, where *was seated his grandmother.
Whereupon he was told: "Well, my dear grandson, did you see
where they who dwell in this place make merry?"

"Yes," he said to her.

"That is the way they always amuse themselves," she said to
him. "And they whom you saw very late in the night, they whom
you observed in different forms, they truly are those that have
been slain; in such manner they met with death; that was why
they appeared that way," she said to him. "It is at a time when
they are having their fill of play that they do various things, (it is)
near the close of the affair. Therefore, my dear grandson, you had
better go back home," she said to him. "Did you see what ap-
peared to you like the flashing of light? Of that will you be mindful
when you behold it on your return to the place whence you came,
and (it will be) as often as you see the play of shooting light. ' Now
dancing again are the ghosts,' will be your thought. Therefore,
my dear grandson, go you back. Already have they become weary
waiting for you, for now are they about to bury your body," he
was told. "Go fast," he was told.

Upon which truly he set out on his way, back he followed in that
road. But not again saw he that river, yet nevertheless many

unagickawan. Kawin dac kanaga awiya usasigaasin. MIgu pacu'
paayanitcinmracipa'kaha'i'gut. Minawaningudinganipapimusat
onagiskawan kwiwisansan pltciba'tonit. "Miawe kakatcitcra'g,"
inandam. "Anti ajayan?" udinan. Kawin kanaga okanonigusin.
Midac anuwl*i*jitabipinat, kawin kanaga kitabinasin. " * Au, wawip
no'kumis ningi'r'k tcigiwayan,'* inandam.

Midac anijimadcat minawa. Midac ajinang gwaya'k ajat
ki(tcickutalowibandanijinam. "Tibidackadanrijawanan!" inan-
dam. Awandcicidacigu pacu' udaninanzi*kan, anic mrima gwaya'k
10 anamuninik mi'kana. Kinwanjidac ima klwi'taiya'I* taji'ka.
Ningudingidacigu inandam: ♦ "Amatctsa kadiciwabisiwambanan
oma ki'twan a'pagisoyan!" Midac ka/rcitcigat ka*i*jra*'pagisut.
Midac ldmrkawit uwiyau, nangwana ka*ijinang ickuta.

WTka ugaski'ton ganonat ugTn. "NInga," udinan; "mina'i'cin,
15 niwimini'kwa. " Midac ki'kandam au uskinawa uwinga tata'kupit-
cikasut. MInangwanagu caylgwa wipagitanimawindibanan.

Midac au i'kwa kawinigu mayanam tabwayandanzi kaga't tci*a*-
bitcibanigwan ugwislsan. Midac ajipa'kingwanat; midac wabamat
pasangabinit. Midac kanonat: " Kipimadisina, ningwisis?"

20 "Aye8, ninga, " udigon.

Midac wawlp ka'i'jiyabowat kaya klminat kicoskupita tcimini-
' kwanit ; agawa ukaski* ton tcigwandank. MIgu nayap ucangwanang
pa'U'ndcisigisanig nipi. WI( kadac ugacki* ton kundank, midac
ackam lu'kijlcawizit. Midac a* pi animiskawisit, mi ka'i'nat ugin:

1 Symbol of life.

people he met. And with no one at all did he come into touch
(because they kept out of his way). As often as ever they came
near by, then was he given the path by their turning out of the way.
At another time, when he was once walking along, he met a small
boy who came running along. "That is the one I will catch/' he
thought. " Where are you going?" he said to him. Not a word he
got in answer. Thereupon he tried in vain to catch him, but not
at all was he able to catch him. "Oh, pshaw! by my grandmother
was I told quickly to return," he thought.

So accordingly on his way he went again. And it seemed to
him that in the very path he was going he beheld a great fire,1 so it
seemed to him. "I wonder which way I shall go!" he thought.
But nevertheless close up to (the fire) he went, for yonder straight
ahead led the road. And for a long while about the place there he
tarried. And then presently he thought: "I wonder what would
become of me if into this place against my will I should fling my-
self!" And what he did was to fling himself (into the fire). Where-
upon he became conscious of himself, for that was the thing which
seemed to him as fire.

(It was) a long while (before) he was able to speak to his mother.
"O mother!" he said to her, "give me to drink, for I am thirsty."
And then conscious became the youth while he was all wrapped
(for burial). And it was true that soon were they going to bury
him.

And as for the woman, it was beyond all possible belief to her
that truly back from death had come her son. Whereupon she
uncovered his face; and as she beheld him, he was blinking his
eyes. At that she addressed him: "Are you alive, my dear son?"

"Yes, my mother," she was told.

Upon that quickly she unbound him, and gave him lukewarm
water to drink; hardly was he able to swallow it. Forthwith back
through his nose came flowing the water. It was a long time before
he was able to swallow it, and then gradually came his strength
back to him. And when he became strong, this then said he to

"Ninga, kaga'tsa ningiki8'tcipawatcika," udinan, "kinipayan,"
i'kitu.

" Niya, ningwis! Ninginipana kitinandam? Kawin winigu naban-
gin kigi*i*jiwabisisi," udinan.
5 "Anic ka'tiyan, ninga?"

"Nanbungin kuca kigrixiwabis; misagu iu caylgwa pagida-
nimigoyamban," udinan.

"M!" inwa au uskinawa. " Mama* kata' kamigidac iu ka'i* nan-
daman," i'kito. Midac kimadcitibatcimu4 tawad ugin osan kaya
io minawa anint pa'kan awiya. Midac iwe ka*i*nadcimut nongum ima
mini'k aca ka'i'nadcimoyan. Midac minawa a1 kitogubanan a11
uckinawa kapi* tcikagwatakitawat ini'u abin5tciyansan kawabamat
ti* kinaganing ka' ta' kupisunit. " Aninitug mini* k pangicinowagwan
ima pawi1 tigunk ingi'u abinotciyansag ta' kupisowat ta1 kinaganing/7
15 krr'kito au askinawaguban.

Wi'ka awiya tci'i'jipagidanimasig abinotciyansan nibunit, mi

acictcigwawSgubanan i'ku anicinabag; nabunitcin abinotclyan kic-

pin nibut wata* kinaganit ml ajita'kupinawintipanan. Midac au

uskinawa ki' tibatcimut, midac iu ka' ku'i'jictcigasigwagubanan

20 minawa wi'ka.

Midac kiwindamawat ugin ka*igut okumisan: "'Kicpln w&-
bandaman wawa tag, mi kimicomisinabanig minawa tcinimri'tiwat,
kigatinandam,' ningrr'k no'kumis kaw&bamag iwiti ka'i'jayan
anandaman/' udinan ugin osan kaya. Minawa dac kitoguban:

25 "Kaga. ningi'kwinawi'i'nandam," i4 kitoguban, " 4i£i'u a* pi weya-
bandaman ickuta. Manodac ningi'i'nandam; 'A'potc* kaya, 'owiti
ningi*i*ca/ ka'rnandaman. Kawin ningiminwandanzin; midac
ka^u'ndciki'twana'pagisoyan ima skutang. Mi nangwana niya/ul
kau-cinaman," i'kituguban a£a'u askinawa. "Anic itug mini'k

3° awiya ajiwabisigwan 4ifii'u!" i'kito.

1 Self.

his mother: "My mother, in good sooth I had a great dream," he
said to her, "when I was asleep," he said.

"Dear me, my son! You thought you were asleep? Not at all
as one sleeps did you behave, " she said to him.
"What, then, happened to me, my mother?"
"Why, just as when one is dead was the way you were; and
then in a little while were you to be buried, " she said to him.

"Really!" exclaimed the youth. "It then was a wonderful thing,
that which I thought, " he said. Accordingly he then began narrating
it to his mother and father, and all the rest of the others there. And
that which he related was all this which I have just now recited. And
furthermore the youth said that with a heavy heart he had listened to
the cry of the babe whom he had seen tied upon the cradle-board.
"How many (children) must have fallen into the rapids there,
those little children who were fastened to the cradle-board!" said
the youth.

Never in such manner should any one bury a child that dies,
for that was the way the people used always to do; whenever a
child died, if it died when still in the cradle-board, then would it be
kept tied in its cradle-board. Now the youth related (his story),
and from that time on never did they do it again.

And then he informed his mother what he had been told by his
grandmother. " ' If ever you see the flashing^ light (at the north),
then are your grandfathers of old once more dancing together, shall
you think, ' to me said my grandmother, whom I saw over there
where I had gone in my dream," he (thus) said to his mother and
father. And furthermore he said: "Nearly was I in doubt in my
mind (as to what I should do), " he said, "at the time when I beheld
the fire. Nevertheless I made up my mind; and 'Anyway, over
there will I go,' was the thought in my mind. I did not like (to do)
it; and that was why against my wish I flung myself into the fire
there. And so it was my body1 that I had seen in that form, " said
the youth at the time. "I wonder how many persons have passed
through (the same experience as) that!" he said.

Misa ka*i*natcimugubanan pajik uskinawa kanibugubanan,

minawadac nayap kipimadisiguban. Kiki' tci'a*nicinabawiguban.

Midac pitcinag a'pidci ka'a^kiwa^i-rwit kaga'tidac klnibut.

Midac pitcinag kaya win klmitcigwan plgitcisag, kayadac win

5 kinimigwan tcibaya*rnimi*i*tiwining.

2. Blue-Garter
(Wujawaskukaskitasapasun).

Ninguting kiwan aiyawag nij apinotcinyag ; pajik kwiwisans*
pajik kwasans aiyawag. Midac ackam animinditowat. Midac
klwan kwiwisans nantawantcigat, nisat wabozon; kaga win dac
i' kwasans, manisa tclbakwa kaya andawat. Midac kiwa ackam
10 animinditowat; au dac kiwa11 kwiwisans ackam aniki* tciucki-
nawawi, ki'tci awasinyan kaya onisan. Ackam a'pitci mino"a*i-
yawag kiwa11.

Ningudingidac kiwa11, aiyayawad, udinan umisanyan: "Nimisa11!
misa' cayigwa tcipa'kadiyank."

15 "Anin nagwana, nicim, " udig5n. "Aiyangwamisfnsa kaya kin
wi' pimadisuyan ! Potc, inanga mojag kigawldcindimin."

Midac klwan au uskinawa™ karjimadcat, minawa udigon
umisanyan: "Nicim, mi'kwanimicin ninguting kicpin kago a'pitci
sanagisiyan."
20 "Aye8, " udinan, 4(nimisan.,, Midac madcat au uckinawa.
Ningutingidac anipapimosat, a'pitci aiya'kusi. Midac anandank,
"Mi oman tcinibayan." Midac kagat ima gra*nipagidlnank
upimiwananans. Pangidac nigan anri'ja, nandaw&bandank anin-

Such, accordingly, is the story of a youth who once died, and then
came back again to life. A very old person he became. And then
in the course of time, after he had become a very old man, in reality
then he died. And then in time he too must have eaten of the
decayed wood, and he too must have danced in the dance of the
ghosts.

2. Blue-Garter.

Once upon a time, so the story goes, there lived two children;
a boy (and) a girl there lived. And larger they grew as time went
on. And then, according to the story, the boy began to hunt for
game (and) killed rabbits; and as for the girl, she gathered fire-
wood and did the cooking at where they lived. And then, as the
story goes, they continued getting larger; and then they say that
the boy grew to be somewhat of a young man, and then big game
he killed. In a very much more comfortable way then they lived,
so it is said.

And so once, according to the story, while they were yet living
at the place, said (the youth) to his elder sister: "O my elder
sister! the time is soon at hand when we shall part from each
other."

"Very well, so let it come, my little brother, " he was told. "And
do be very careful of yourself if you wish to live! However, it is
impossible that we should always live together."

Thereupon, so it is said, as the youth started to go, once more
was he told by his elder sister: "My little brother, think of me'/
if ever at any time you are in deep trouble over something."

" I will, my elder sister, " he said to her. And then went the youth
away. And once, as he was walking along, very weary he became,
whereupon he thought, "Now in this place will I sleep." And so
truly there laid he down his little pack. Now a little farther on

di wabaninig kadani*rjimadcat. Wayibadac nayap ajakiwa
kia'tot ubimiwanan. Anitagwicingidac dwabandan aja apicimon-
i'katanik, kaya aca krucitcikatanik tciwisinit tcimibat kaya. Au
widac ckinawa mama'kadantam. "Misa kanabatc nimisa11 karcit-
cigat, " inandam. Midac ajimadciwisinit nibat kaya.

Wayabaninigidac minawa madca. Minawa wanagucininig migu
minawa nasab ajiwapisit. Wanagucininig kiniba minawa, midac
minawa madca wayabaninig.

Ningutingidac kiwa11 anipapimusat, omi'kan a'pitci unicicininik;

10 minunagwatinig; a'pitcidac kisison sa'kasiganit. Kiwawanapi,
inandang: "Wagutugwan kaundcinaganawagan nimisa11?" Kas-
kandank; ba'kic magwadac kinwan nanagatawandank, panimagu
uduntciki'kaniman awiya nasi'kagut pi'kwanang ina'ka'kaya.
Midac pikanonikut: "Wagunan ma, waci'toyan? Wagunan wand-

15 cikitcinanagatawantaman, kaya kaskandaman?" udigon Ini/u;
i'kwawan nagwana ini'u. A'pitcidac minwandam au ckinawa
w&bamat awiya kakakanonat.

Midec kiwa11 ajikakikitowat, plnic tciuji' towat sisagri'tiwat.
Midec kaga't sagi*i*tiwat. Midec au i'kwa a'kidot: "Pacu ima
20 nindamin; kanabatc kaga neguti tcpa*i*gan a'pinindamin," i'kito
au i'kwa.

Midec kiwa11 kaya win uckinawa ajikagwatcimat tciwidigamat.

Midec kiwan awa'kwa ajina'kwumat. " Aye£, " udinan, "migu iu

ka*i*jinantutunan tcHjikagwatcimiyan.'' Midec kinwan ajiwind-

25 amawat untci osan ugin kaya. Udinan: "A'pitci kigaminototagog

waskiwapamikwa; a'pitci kaya intawa wingasiwag kago tciwitoto-

kwa. Aiyangwamisin dac, kanawanindisun ! " udigon. Midac kiwa

he went, taking a look whither on the morrow he would go. And
in a little while back he came to where he had put his pack. And
when he was come, he saw that a bed had already been made, and
that there was also prepared some food for him to eat, and a place
for him to sleep. Thereupon the youth wondered. "Now, per-
haps my elder sister did it," he thought. Thereupon he began to
eat, and then he went to sleep.

And on the following day he started on. When again it came
evening, once more the same thing happened to him. In the even-
ing he went to sleep again, and then he went on when the morrow
came again.

Now once, so it is said, as he went walking along, he found a
place that was very pleasing; it offered a beautiful view; and very
bright did the sun shine there. He sat down (and) began thinking:
"Why did I ever leave my elder sister?" He was sad; at the
same time, they say, while he was in deep thought, suddenly he
felt that somebody was coming towards him from behind. And
he was addressed by the one who came saying: "What are you
doing there? For what are you in such deep thought, and why are
you sad?" (thus) was he told by that one; a woman did that one
turn out to be. And very pleased was the youth when he saw some
one with whom to talk.

And thereupon, so it is said, they began to converse, keeping
it up till they felt mutual love for each other. And really did they
love each other. And then the woman said: "Close by yonder
place is our home; perhaps almost a measure is the distance where
we live," said the woman.

And they say that the youth also progressed so far as to ask her
to be his wife.

And they say that the woman gave him her consent. "Yes,"
she said to him, "that is precisely what I expected you would ask
me." And then they say that she told him about her father and
her mother. She said to him: "Very nicely will they treat you
when first they behold you; and very apt are they, I would tell

Ini'u i'kwawan udigon: "Kagu sagisi'kan! Pana klgukanawan-
imln. Anawi a'pitci matcrrnatisiwag, potcdac nin awacima
nlbiwa nindayan kaski*a*wisiwin tciwlto'konan." MIdac, kinwan,
minawa anat: "Anic, mlsa' nin kadanijiklwayan; panima dac kin
5 wanagucik patagwicino'kan. Kicpindac pidagwicinan andaiyang
klgatigog nlngrrkog: ' Kigiw^bama mawin *a8a'u nindanisinan
Ujawaskukaskitasapisun?' MIdac kadinat: 'Kawin nin, kawin
nin, kawin ningiki'kanimasi, kawl'ka awiya ninglw&bamasi.' Mi-
gadinatwa. " MIdac kaga't ajimadcat awi'kwa waicimadcat;
10 magwadac kagigitot. MIgu ima. kau*ndciwani*a*t.

Kuma'pidac kaya win kl*i*jitciga kaigut Ini'u i'kwawan.

MIdec ajitipatcimint au i'kwa. Magwa ayat andat ml kl'ki-

kanimat ini'u ininiwan mi'kwaninigut. MIdec kimadcat au i'kwa

klnandaw&bamat. MIdec kimi'kawat; pi'kwananing krtrndcin-

15 asi'kawat klw&bamat. MInangwana klwan au i'kwa andawat

kra*yat monjag. Kawin klirnicizl.

MIdac ajimadcat awinini klwan ijat ima andanigubanan anic-

inaba. Pacu anra'yat nayagigu unondawan kaganonigut. Ini'u

a'kiwanzlyan igut: "'Au anicinaba kitotusigunan. Ningi'kanima

20 pa*irndcri'jat. Kawin anija pljasi, ml ini'u kitanisinanln Ujawas-

kukaskitasapisun. M

Awidac klwan inini awandcic klwangu udaninazi'kawan pacu',

papocuwati. A'pidcidec klnwan ominota'pinigo: ow&wlkrrgo,

klnwan, a'pitci. Mlsa' caylgwa nisitutank ka'i'gut Ini/u ockinlgi'k-

25 wan. A'pitci waweni omincrir'ta'pinigo. MIdac klnwan agut

a'kiwanzlyan: "Awiya kin klgiw&bama nongum klciga'k?"

you, should they wish to do you some ill. So then be careful, (and) -
be on your guard!" (thus) was he told by her. And so by the
woman was he told: "Don't be afraid! Always will I look out for
you. In spite of the very baneful disposition they have, yet, for
all that, much stronger is the power I have to help you." And
they say that again she said to him: "Well, it is now time for me
to go back home; and not until it is evening must you come and
arrive there. And when you are come at our home, you will be
asked by my parents: 'You have no doubt seen our daughter
Blue-Garter? ' And then shall you say: ' Not I, I do not know her,
never have I seen her.' Thus shall you say to them." And then
truly went the woman away to the place whither she was bound;
and as she went, she was yet speaking. And then at a place over
there was where he lost sight of her.

And so after a while he did what he was told by the woman.

Now, this was what was told of the woman. While she was at
home, she was aware that the man was thinking about her. And
then off went the woman to look for him. And she found him:
from behind came she up to him (and) saw him. And now, as a
matter of truth, so it is said, the woman was staying at home all
the while. She was not felt as being absent.

And so away started the youth, they say that he went over
to the place where dwelt the people. When near by he was come,
already heard he the voice of one welcoming him. By an old man
was he addressed, saying: "Well, a person is coming to us. I know
for what object he is coming. Not for nothing does he come, it is
for our daughter Blue-Garter."

And then the man, so goes the story, in a manner unconcerned,
went straight up to him, greeting him with salutation. And very
cordially, so goes the story, was he welcomed by them: kind were
they to him, so it is said, in a very pleasant way. And that was when
he began to understand what was told him by the young woman.
Very pleasantly was he received by them. And then, so it is said,
was he asked by the old man: "Did you see anybody to-day?"

Uckinawadac kinwan udinan: "Kawin nln awiya ninglwaba-
masl." Pa'kic inini kanaw&bamat a'kiwanzlyan comlngwanit.

A'kiwanzidac i'kido, "'A 'a 'a', kaga't kigiwabama nindanis.
Ucawaskukaskltasapisun ! "
5 Udinandac inini. " Kawin ninglw&bamasl awiya."

MIdac ajipindigawat. " Amba plndigan ! " udigon. Midac
kaga't inini ajiplndigat. Papigadacigu udigon Ini'u a' kiwanzlyan :
"Kawinitug anica kiplcasi oma. MIdug 'aeau nindanis pananda-
w&bamat. "
to "Anln nangwana," i'kito inini.
Anicna atiso' kan ! l

MIdac anat a' kiwanzi : "KIcpin krrjitcigayan kadijia*noninan

kaya wawlb uji'toyan, mi tciayawat nindanis Acawaskukaskit-

asapusun." Midac kiwa11 cayigwa windamagut kadinanu'klt

15 wabang. "Kigamadci'ta tciblni'toyan midaswi a' kin," udigon.

' ' Aye8 ! ' ' udinan a4 kiwanziyan . MIdac wanagucik klw&bamat
Ini'u uckinlgi'kwan.

MIdac klmotc krigut: "Kagu' wananimici'kan! Wawlp mi'k-
wanimicln."
20 "AiyaV

MIdac wayabaninig madclnigut a'kiwanzlyan, iciwlnigut kadaci-

ano4kIt. MIdac mlnigut kadapadci' tot tcimanjli'gat, — ml'tigo-

waga'kwat, mlnawadac mi* tigopina'kwaiganic, mlnawadec pimi-

tciwaga'kwat kaya. Udigon, klnwan: "MI nln ayabatci' toyanin

25 ano'klyan."

"A'ta," inandam. "Anln katijikaski' toyan tcikiji' toyan ningo-
nawa'kwa! A'pitci sanagat. Ke'tcimi' tigok pata'kisowag, saga-
'kwani kaya." Potcdac au inini kawin oglnagwa' tosln sanagan-
dank.
30 MIdac aniklwat a4kiwanzi.

1 This is a common phrase on the part of the narrator, where the story has

And the youth, they say, said to him: "Not any one have I
seen." At the same time the youth watched the old man (and)
smiled.

And the old man said: "Oh, surely you saw my daughter Blue-
Garter! "

Thert said the man to him: " I did not see anybody. "

Thereupon they went inside. "Go right on in!" he was told.
And then truly in the man went. And at once was he told by
the old man: "It is impossible that for nothing you have come
here. I suspect it is my daughter whom you have come to seek."

" It may be, " said the man.

Well, let us on with the story! l

Thereupon the old man said to him: "If you will do what I ask
of you and do it quickly, then you may have my daughter Blue-
Garter." And then the story goes on to relate what one told the
other he should do on the morrow. "You shall set to work clearing
up ten plots of ground, " he was told.

"All right!" he said to the old man. And so in the evening he
saw the maiden.

Thereupon in secret she said: "Don't forget me! Be quick to
keep me in mind."

"All right!"

And then in the morning was he led away by the old man, he was
taken to the place where he was to work. And then he was given
what he was to use to work with, — a wooden axe, and a useless
wooden rake, and also a wooden hoe. He was told, so they say:
"That is what I myself use whenever I work."

"Alas!" was his thought. "How shall I be able to finish this in
half a day! Very difficult it is. Big trees are standing, and thick
also is the bush. " Yet nevertheless the man did not betray by look
that he regarded it hard to do.

And then on his homeward way went the old man.

been interrupted with laughter or by some facetious remark apropos of what
has just been said.

Mldac klwan awinini kai'jiwawanabit mawit. Kawln umi'k-
wandazln kaugut i'kwawan.

Windaciku au i'kwa uglki'kaniman mi'kwanimigusi'k. Papi-
gadac prrja pinandanawat owabamandac ima namadabinit
5 mawinit. Mldac anat: "Wagunan ka*u*ndcimi'kwanimisiwan
miiwica?"

Kawindac kago i'kitosl inini.

Mldac ajiwawanabit awi'kwa, udinan ini'wininiwan : "Ondas

oma!" Mldac aji'O'da'pi'kwenat. Udclngwanangidac uda'tawan

io ustigwanini, inat: " Kiganando' kumanin taga!" Mldac kaga't.

Mldac, klwan, ajinibat awinini. Kuma a'pidac udamatinigon
ini'u i'kwawan. "Hau, unickan! cigwa danawa'kwa!"

Mldac kaga' t au inini kuskusit. Inabitdac, owabandan udano' ki-
wiwin ga' kina kikijitcigatanig.

15 "Mi gactina katanicimadcayan, mlcigwa nimpapa pimadcat
pinandawabami'k. Ayangwamisin ! Kigatik nimpapa: 'Nindanis
udano' klwiwin/ kigatik. Kagu' ba'pickigacagosomigusi. 'Kawln/
klgatina. *Kigiwanra*na antaiyag?' ici'. " Mldac ajimadcat
ai'kwa, mlgu ima magwa gagikitut ka'U'ndciwanicing. Udigon

20 gaya Ini'u i'kwawan: " Tana' kamigisinigu ima," miiwe ka'i'gut
minawa.

Mldac au a'kiwanzi pitwawidam. Pitagwictn. "A a* *a'u! nin-
danis aca Wujawaskukaskitasapisun udano'klwiwin," udigon.

"Ca i'kido winana*a*!" udinan. "Kawln ninki'kanimasi, "
25 i'kido inini.

" 'Au, mi'i-'u. Amba awiwisinita!" Magwadac anipimosawati-

dac, udigon Ini'u a'kiwaziyan: "N5ngum ickwanawa' kwag kayabi

nongum pangi kago klgaticidciga, " udigon. "Wanskup klgatis-

ka*a*n," udigon. " Kayadacgu kigadaci'ton wawani tcipa'tag,"

30 udigon.

Thereupon they say that the youth sat down and wept. He did
not think of what had been told him by the woman.

And as for the woman, she knew all the time that he was not
thinking of her. Of a sudden, when she came to look for him, she
beheld him there sitting down and crying. And this she said to
him: " Why did you not think of me long ago?"

And the man said nothing.

Thereupon down sat the woman, and said to the man: "Come
here!" And then she drew his head towards her. On her lap she
put his head, and said to him: "Let me look for your lice!" And
that was what she did.

Thereupon they say that the man fell asleep. After a while he
was waked by the woman. "Come, wake up! soon will it be noon. "

And then truly the man rose up. He looked, and saw that his
work was all finished.

"At once must I be leaving, for soon will my father be setting
out hitherward to see you. Be on your guard! My father will say
to you: 'My daughter did that.* Do not under any condition let
him have full sway over you with his speech. 'No/ you must tell
him. 'Did you miss her at home?' you must say to him." And
then away went the woman, and she was yet talking when she dis-
appeared from his sight. And he was also told by the woman : ( ' Just
keep on working there," such was what he was told by her again.

And then the old man came, speaking in a murmuring tone.
When he arrived, "Ha, ha! my daughter Blue-Garter did it," the
other was told.

"What is he saying now!" he said of him. "I do not know her,"
said the youth.

"Well, that will do. Come, let us go and eat!" And while they
were walking along, he was told by the old man: "To-day during
the afternoon there will be something else I should like to have you
do," he was told. "There is a pool of water which you should
dip out," he was told. "And you are to remain with it till it is
thoroughly dry, " he was told.

Midac ajimadcinigut ackwanawa'kwanig; midac tagucinowat
iwiti kadacano'klt owabandan awinini ajinagwatinig anonint. Mi
nangwana saga'igans. Midac minawa akiwanzl ajimlnat kadaba-
tci'tonit tcrrska*a*minit iu saga*i*gans. Omlnigon udabima'ka'kuc
5 kanda*rgwasanan kaya. Midac agut Ini'u a' kiwanzlyan : "Minl-
ni'ku onou ayabatci' toyani'ku," udigon.

Midac, kl"wan, awinini kawin kago i'kitosl. Tibicko ijinagusi
tcikaski'tot ania-nonint. Animadcat dac 'au a'kiwanjH'c, udo-
da'pinanan ini'u manint tci*a*batci'tot ano'kit. Kanawabandank :
[0 "Anln ka*i*jikaski*t6yan tcri-ska*a*man iu saga-rgans?" MIziwa
zajljibaiya kaya. kanda'i'gwasun a'pitci plguska kaya. Midec
aji*a,(pagitot Ini'u, ajiwawanabit awinini mawit. Kawin omi'k-
wanimasln Ini'u i'kwawan wado'kagut i'ku'. Ningudingidacigu
umi'kwaniman.

15 Papiga imaayawan. Midec agut: "Anlcwln mawica klmi'kwani-
misiwan?" udigon. Migu minawa tibicko andodagut. Wawanabit,
uda'pi'kwanat, igut: "Kiganando'kumanin."

Midac kaga't ajinibat awinini minawa. Kuma a1 pi minawa
agut: "Kuskusin!" Midac kaga't ajikuskusit awinini. Inabit,
20 ka'kina ki'klcitcigatani utano'klwiwin. A'pitci minwandam.
Nawatc nongum minwandam awinini a'prtcidac udanang. Midac
minawa agut Ini'u i' kwawan : " Migu minawa kadinik au nos
tibicko kai'nik, " udinan. " Ayangwamisin ! Kagu' kimpa'kinakusl.
Ici kawin nln nintano'klwiwin." Midec ajimadcat awi'kwa.

25 Migu minawa caylgwa a'kiwanzl pldwawidam. "Aa 'a', nindanis
utano'klwiwin Ujawaskukaskitasapisun!" udigon.

And so he was led away in the afternoon ; and when they arrived
at the place where he was to work, then the youth saw the nature
of the work he was asked to do. It turned out to be a little
lake. And the old man also gave him* what he was to use
in dipping out the water from the little pond. He was given
an old box sewed with root, and also a thimble-flower. And
then he was told by the old man : " It is these that I always use, "
he was told.

But they say that the youth did not say anything. He looked
as if he would succeed in doing what was asked of him. And when
the hateful old man departed, he took the things which were given
him to use in the work. On examining them, he thought: "How
shall I be able to dip the pond dry?" Everywhere were holes in
the box, and the thimble-flower was very much broken. And then
he flung them away, down sat the youth and wept. He did not
think of the woman who was always helping him. At last he
became mindful of her.

Straightway there she was. And he was told by her: "Why did
you not think of me long ago?" he was told. And then once more
in the same way as before was he treated by her. She sat down,
took hold of his head, and he was told: "I wish to look for your
lice."

Whereupon, to be sure, the man fell asleep again. And later on,
another time he was told: "Arise from your sleep!" And truly
the man rose from his sleep. As he looked, the whole of his work
was done. Ever so happy in his mind was he. More happy now
was the man than he was the time before. And then again was he
told by the woman: "And now again will my father say to you
the same that he said to you before," she said to him: "Be on
your guard! Don't let him get the better of you. Tell him it is
not my work. " Thereupon away went the woman.

And then once more was the old man now on his way hither,
saying in a muttering tone: "Halloo! it is the work of my daughter
Blue-Garter, " the other was told.

" Ajitacwina' * i' kitowanan? " udinan. " NIntsagu nintano-
' k'wiwin. " Nawatcigu nackatisingin :jigig"to awinini.

" 'A, mlwe, miwe, miwe, " udigon.

Midec ajimadcawat, aniklwawat. . Magwadac anipapimusawat
5 minawa udigon: "Keyabi pangi kago kigadijitciga, midac iu
skwatc," udigon. "A'pitci atcina kigataji'ta" udigon.

" '!>," udinan.

Midac minawa wayabaninik madcawat ijawat iwiti w&tacano' kit.

Midac wabandai-gut Ini'u cingwa'kwat katcicandawawat. Migu

10 minawa mi'tig waga'kwat manigut tci'a'batci'tot; minawadec

pimidawic ominigon; kayadec mi'tigo wagi'kumanic tciwabiska-

'kukunat Ini'u mi'tigon. Midac animadcat au a'kiwanzi kiwat.

Migu' minawa an5dank awinini wawabandangin Ini'u manint

tci*a*batci'tot ano'kit. A'pitci sanagandam tatataga nabamat Ini'u

15 cingwa'kwan. Migu minawa ajinamadabit mawit. Kawln minawa

mi'kwanimasin ini'u i'kwawan wado'kaguti'ku. Midac awinini

aji*a*'pagisut mistciya8if pa'kic mawit.

Kuma a* pi ugipinasi'kagonigut: "Wagunan ka'U'ndcimi'kwani-
misiwan mawija? cayigwa nimpapa tatagwicin abi'ta tiba'i'gan
20 keyapi. Hau, wawlp! Oma pljan!" Midac aji*a*'t6nit utcingwan-
aning ustigwan tibicko minawa igut: "KIganado'kumanin."

Midac kaga't minawadec inini ajinibat. Minawa uganonigon:
"Amba, unickan! Wawlp wra*nimadcayan. Aja nimpapa ki'pi-
madca, pri'jat oma/' udigon.

25 Midec inini unicka; inabit, ka'kina aja ki'kijitamagatinig odan-
o' Iwiwin.

"What does he always mean by such talk?" he said, referring to
him. "It is my own doing." More as if he were angry was the
nature of the man's voice as he spoke.

"Well, that will do, that will do, that will do," he was told.

And then they started away, on their way back home they went.
And while they went walking along, again he was told: "There is
yet a little bit of something else I would have you do, and then
that will be the last," he was told. "A very little while will you
take to do it," he was told.

"Really!" he said to him.

And then on the next morning they started away, and went over
to the place where he was to work. And then he was shown by the ^
other a pine-forest, the limbs of which he was to cut down. Where-
upon he was next given a wooden axe to use; and likewise some
useless grease was he given ; likewise a wooden knife with a crooked
blade, with which he was to cut off bark from the tree. And then
away went the old man, who returned to his home.

Thereupon the same as before did the (young) man when he
gazed at the things given him to use in his work. Very hard he
regarded it as he looked up at the pine. Therefore again he sat
down and wept. And once more he was unmindful of the woman
who was always helping him. Thereupon the man flung himself
down on the ground, at the same time he wept.

Before long he was approached and spoken to: "Why did you
not think of me long before? In a little while will my father come,
a half measure away is he yet. Be quick! Hurry and come here!"
And then she put his head into her lap the same as before, and he
was told: "I am going to look for your lice."

And then, sure enough, the (young) man fell asleep. Again he
was told : "Come, awake! Quickly must I be going. Already has
my father started hitherward, he is coming to this place," he was
told.

Thereupon the man rose; he looked about, and the whole of his
work was done.

Midac ajimadcat i'kwa. " Ayangwamisin ! ' ' udigon. "MIcigwa
n'mpapa!" udigon.

Migu ima unabamat Ini/a i'kwawan.

MIcaylgwa a'kiwanzl. " 'A! nindanis udano'kiwiwin Wuca-
5 waskukaskitasapisun. "

Midac anat: "Ajidacwina i- i'kidowanan £au?" Midac ajinazi-
'kawat uda'pinang mi'tigons; wabacja'<vdingin ododawan.

"0, anica kiwl*i*n:n," udigon. "Anlc, misa' kikacki*a*t nindanis.
Misa' tciwidigamat unagucik. " udigon. Midec anijikiwawat.

o Midec wanagucininig kiwidigamat Ini'u i'kwawan. Midac kinwan
awi* kwa kai'nat unapaman: " Kectine kigamadcamin kl* kawicimo-
wat ninlgrrgok!" udinan. MInangwana win awi'kwa ki'U'ci'tat
kruciat maskutcisiminan tciniminit ado4 powini. A' pi madcawat
midec kaga't ki'tciminowanigusiwat nlmiwat ba'piwat kaya.
[5 Waylbadac Igi'u ki'tcianicinabag nibawag, midac win au i'kwa
wawlp ka*iji*a*sat umaskutclsiminan ogitcaya*!* odo'powin tcini-
minit. Midec kaga't ke* tcipa4 pana* kamigizingin ini'tagwa'k;
pa'piwat kaya tibicko. Winawadac1 klmadcawag.

Midec klnwan au i'kwa2 ka*i*jinandawabandank skwandam
20 tcipa'ka'kwisininig; kawln dec kago umi'kanzln ga'kina kacka-
paka'i'katawan. Midec klnwan wasa' tcikaning kru*ndcisaga-
*a*mog. Midac anigu'k madcawat, pimiba'towag anigu'k.

Midec mindimoya ajitibatcimint. "Aninsana a* pi katiskwa-
nlmiwat Ingi'u! Ningatawikanonag amba tcikawicimowat. "

1 The pair.

And then away went the woman. " Be on your guard ! " he was
told. "Here is my father!" he was told.

And then at yonder place he lost sight of the woman.

When the old man was present, "Ha! it is the work of my daugh-
ter Blue-Garter."

And then he spoke, referring to him: "What is he always saying
this for?" And then he went up to him and picked up a small
stick; as if he meant to do some switching, was the way he handled
the stick.

"Oh, I meant nothing by speaking thus to you," he was told.
"Well, therefore have you won my daughter. Now you may
marry her this evening, " he was told. And then they went on their
way back home.

Accordingly, when evening came, he married the woman. And
then they say the woman said to the man : "Let us go away directly
after my parents have gone to bed!" she said to him. And then it
so happened that the woman made ready, and had the beans dan-
cing on the eating-place. And when they had gone away, then of a
truth did (the beans) have a merry time dancing and laughing.
Early indeed had the old folks gone to sleep, and the woman herself
soon afterwards had put the beans on top of the eating-place to
dance. And truly it seemed as if there were a very merry time
going on, to judge from the sound that was heard; and as if they
were also laughing did it seem. But they1 themselves were
gone.

And then they say the woman2 examined the door to see if it
was open; but she found nothing amiss, for everything was closed.
And now they say that by way of the window was where they had
gone out. And fast they went, away they ran at full speed.

And now to the old woman does the story turn. "When, for
goodness' sake, are they going to stop dancing! I will go and
speak to them, for really they must go to bed."

2 The mother.

38
MIdac a'kiwanzi a'kidot: "Pontm," udinan.

Awantcic au mindimoya, " Nmgatawikanonak. " Kaga't krrja,
anin kadicinank ow&baman umaskutclsiminan nlminit ado'po-
wining! Midec klnwan mindimoya kistciniskadisit, kaya wawip
5 inabit udanisan nibanitiku; mawijawltug madcanigubanan. Midec
mindimoya anat uta' kiwanzlman : "Kin kitindowin. NIn mawija
nind&ni'i,ikit tcinabiyan. Kidanisinan kimadcawag. Au, wawip
unickan! No'pinac! Pigiwawic kidanisinan! Awidec inini, nici'!"
udinan.

:o MIdac ajimadcat wawip a'kiwanzi.

MIdac anat: "A'pitci madciiciwabizi au kitanisinan. Mad-
citon kagoT1

MIdac kagat ajimadcltot manominack. Ajimadcat.

MIdac win au i'kwa anat unabaman: "Inabin udanang! klga-
15 no'pinaja*o'kunan. Klcpln nimpapa pino' pinaninang tabldanimat;
tapike'tcinotin, kaya tapima' katawana4 kwat. MI*a*wa nimpapa.
Inapin mojag!"

Ninguding idac kiwan awinini apanapit ow&bandan kaga't
caylgwa pldanima'k pima' katawana* kwatinig. 44CayIgwa!" udi-
20 nan.

MIdac kaga't ajinabit, "Mlawe nimpapa!" udinan. "Aiyan-
gwamisin!" udinan. "Napin minawa!"

"Caylgwa pacu!" udinan.

Midec klnwan awi'kwa i'kidot. Anat unabaman: "Kigacingwa-
25 'kowimm."

MIdac kaga't ka/rjicingwa'kowiwat.

A' kiwanzi pimiba' to. " Wucawaskukaskitasapisun ! Piglwan !
Pigiwag ! Wawip ! ' '

Kawin kanaga win kigitoslwag.

And then the old man said: "Don't speak to them," he said
to her.

Yet nevertheless the old woman : " I am going to speak to them. "
Truly then she went, and what did she seem to behold but beans
dancing on the eating-place! And then they say the old woman
was in great anger, and quickly she looked where her daughter
was wont to sleep; but it was likely that for a long time since must
she have been gone. And then the old woman said to her old man:
"It is your own fault. Long ago I wanted to go and look. Our
daughter and he have gone. Come, hurry and wake up! Go chase
after them! Bring home our daughter! And as for that man, kill
him!" she said to him.

Thereupon on the instant away went the old man.

And she said to him: "Very powerful is our daughter to do evil.
You had better take something along!"

And, sure enough, he took along a stem of rice-straw. Then he
was off.

And then the (young) woman, in turn, said to her husband:
"Look you behind! for he will be pursuing us. If my father comes
in pursuit of us, there will come up a wind; it will be a great wind,
and there will come black clouds overhead. That will be my father.
Be on the watch always!"

And presently they say, when the man looked behind, he saw,
sure enough, that there was now a wind coming, and a black cloud
was rising overhead. "He is coming!" he said to her.

And then truly, as she looked behind, "That is my father!" she
said to him. "Be on your guard!" she said to him. "Look again!"

"Now he is near!" he said to her.

And then they say the woman spoke. She said to her husband:
"We will turn into pines."

And then in truth into pines they changed.

The old man was coming on the run. "O Blue-Garter! Comeback
home! (Both of) you come back home! Hurry!"

But they, for their part, did not say anything.

Midac kinwan kipimipa' tot ima au akiwanzi. Kuma a' pi minawa
pimigiwa.

Minawa madcawag anigu'k. Midac minawa anat unapaman a"
i'kwa: "Minawa tapica."
5 Midac klwan au a' kiwanzi anitagwicing andawat, nayag obina-
gickagon omindimoya*rman. Igut: "Anin, kagona kigrrjinam?"

I' kitodac a* kiwanzi : " Kawin. Miya' tagu nimgimayaginawag nlnj
mi'tigo'k tcigi'kana pa' ta* kisowat, ka* tacingwa1 kwag kaga pangi-
cin5g. "

10 "Mi Igi'u" udinan mindimoya. "Mi" i*gi'u kitanisinan. Kigi-
'kanima mamindaga a*i*cimadcri*ciwapisit. Madcan, minawa
ijan!" Kaga mamiciganamat.

Midac kaga't a'kiwanzi madcat.

Midac i' kwa anat unapaman : '* Inabin minawa ! nimpapa
15 tapija."

Midac kaga't wayiba minawa inabit awinini. Cayigwa minawa
pima* katawana4 kwat.

Midac minawa anat awi'kwa: " Kigapinawimin nongum."

Midec kagat ajipinawiwat.
20 Midec minawa a* kiwanzi pipagamisat, aji'uxi'kawat pinawa8.
Midec a'kiwanzi anu'i'jinantomat: " Ps, ps, ps!"

Anic kawin pijasiwag. Nabasa wipija nantumat a' kiwauzi, awidac
nojasa wudagwackawan. Awantcicigu ki*a'nipasigu*o'wag.

Midec a'kiwanzi anikiwat nayap, ki'tciniskatisit. Midac anita-
25 gwicing antawat. Nayag minawa pidwawitam mindimoya: "An-
in?" udinan. "Kigi'a'timagina?"

"Kawin," udinan a'kiwanzi.

And then, they say, past where they were came the old man
on the run. Some time afterwards back he came again.

Again they went at top speed. And then again said the woman
to her husband: "Again will he be coming."

And then they say, when the old man was arriving at his home,
already was he met on the way by his old woman. And by her was
he asked: "Well, anything did you see?"

And then said the old man: "No. Yet only was I struck with
surprise at the sight of two trees that by the roadside were stand-
ing. They were aged pines, and on the point of falling were
they."

"It is they!" said the old woman to him. "That is he and our
daughter. You know how very powerful she is to conjure. Go
on, again do you go!" Nearly was she on the point of clubbing
him.

Thereupon of course did the old man set out.

And then the (young) woman said to her husband: "Look
again! for my father will be coming."

Thereupon truly in a little while once more did the man look.
Now again was there a black cloud coming over the sky.

And then again the woman said to him: "We will turn into
partridges this time."

And then truly did they become partridges.

And so again the old man was coming up to them on the run,
when he caused the partridges to fly up. And then the old man
started to call them: "Ps, ps, ps!"

But they did not come to him. The male would have come
when the old man called to them, but the hen headed him off.
And then, in spite of him, up and away they flew.

And then the old man turned and went back home, in great
anger was he. And so he kept on going till he arrived at home.
Already again came the sound of the voice of the old woman:
"How is it?" she said to him. "Did you overtake them?"

"No," said the old man to her.

A' pitci niskadisi mindimoya. " Kawlnna kago kiglw&bamdazln? "
"Kawln," i'kito a'kiwanzi. "MIya'tagu pinawiwag ningT'oxa-

1 kawag, " udinan. " Anawidac ninginantumag, anawi nabasa wipija

nojasiidac udagwaskawan," udinan.

5 A'pi'tci niskadisi mindimoya upa'ki*ta*0,wan uta'kiwanzri*man.
"Ningatija! Naska nin, ningatija!" i'kito mindimoya. Medac
aji'6'da'pinang manomin madcat.

Midac minawa i'kwa anat unabaman: " Nimama nongum ka-
pijat, apitci niskadiziwag. KIcpin wSbandaman pikistcianimi'krkag
io mri,u nimama," i'kito. "Anigu'k pimiba'ton!" udinan. "Aba-
nabin nisena!"

MTdec kaga't inini abanabit. Caylgwa pisagana'kwat wasa-
mowin gaya.

" E* a' pitci niskadisi nimama! Pa' paniziwagan ! Anigu'k inabin
15 minawa! Aja pacu," udinan. Midac awi'kwa ka*i*ji*a'wadinat
unapaman, midac anat: " KIgataninicipiwimin nongum."

Midac kaga't; migu madabisawat kitcigaming, mlgu kaya win
mindimoyayic, anipasigu*o*wat aninicipag. Pacu' kra*niponIwag.
Midac a" mindimoya ajinandumat. I'kitut pa'kic saswawabinang
20 manomin. Inat: "Pite, pite, pite, pite!"

Awidec nabacip mlwjrrjiicat, awidac n5jajip udaiyagowan.
Anic mi win minawa mindimoya i'kitut: "Pite, pite, pite, pite!"
Mldec au minawa a'pitci wri'cat nabacip; midac win nojajip a'pitci
ki'tci ano'kl aiyagowat. Kaga'pi wasa anrijraiyagowat. Kaga-
25 'pri'dec kra'nipasigu'5'wag micawagam, mldec iwiti nongum
aiyawat.

Very angry was the old woman. "Did you not see anything?"

"No," said the old man. "There were only some partridges
that I frightened up," he said to her. "Yet when I called to them,
indeed the male would have come, but the hen kept heading him
off," he said to her.

In great anger was the old woman, (and) she struck her old man.
"I will go! Just watch me, I will go!" said the old woman. And
then, taking some rice, she started.

And then once more the (young) woman said to her husband:
"My mother this time will be the one to come, for they are very
angry. If you sec a big thunder-storm coming, that will be my
mother," she said. "At top speed must you run!" she said to him.
"Look behind often!"

Whereupon truly the man looked behind. Already were the
clouds coming out of the sky, and lightning was there too.

"Oh, in great anger is my mother! Alas for us! Quickly look
back again! Now she is hard by," she said to him. And then the
woman caught hold of her husband, and said to him: "We will
become mallard ducks this time."

And truly that came to pass; for when they came with full
speed out upon the sea, and right behind came the mean old woman,
then up rose the mallards and flew away. A short way they flew
and alighted. And then the old woman called to them. She spoke
at the same time that she scattered the rice. She said to them:
"Pite, plte, plte, pite!" \

And the drake would have gone thither, but the she-duck kept
swimming and heading him off. And the old woman again said:
"Pite, plte, pite, pite!" And then again very willing was the
drake to go; and the she-duck, for her part, had hard work head-
ing him off. At last far out she made him swim. And then finally
they rose and flew far out to sea, and there they now are.

44
3- The Orphans and Mashos.

Ningutinga klnwa" anicinaba ainda wldigamaganan gaya nlji-
wan kiwan unldcanisiwan; pajik a'pidci aganclwan. MIdec klwa11
ai'ndawag. Inini andasogljik andawiindciga; awadec i'kwa kaya
win manisa tclba* kwii ga_ya. Tni/u dec unldcanisiwa madcinlnj
kwlwisansag. MIdec aw a zazl'kizit kwlwisans kanawanimat ucl-
mayansan ugin manisanit tanama* kamigizinitsagu gaya.

Ningudingdac klwii11 a*I*ndawat awa inini kaya win andasoglji'k
madcat papandowrandcigat. Awinini patagwicing umi'kawan
wiwan pitcinag wlmanisat kaya wltciba'kwat. Abinodclyag gaya

io a'pitci niclwunatisiwag. Niguting dac klwan awinini mamino-
nandam, inandank: "Amantcisa ajiwabatogwan?" inandam. MI-
gu tasing ajimi'kawat Ini'u wiwan pitcinag madci'tanit tclba'kwa-
nit. Kawin kago i'kitosl inini. MIdec klnwan anandank: "Taga,
mngagagwatcima ningwisis zazl'kisit anin ajiwaba'k andawat."

15 MIdac kaga't ajigagwadcimat ogwisisansan klmotc: "Ningwisis,1*
udinan, "ambasanona wlndamawicin, anin ana' kamigisit klga?
Pitcinag kimadci'tad tagwicinanin. Kaya gin kecimanyans kaya
ijinagusi mawit pana. "

Kwiwizansidac kawin kago wH'kitusi. Gaga'pldac a'inini
20 a*rndacimat udigon: "Anlc kigawlndamonsa, anawi kawin kago
klwiwlndamosinuninaban; klgawlndamonidacigu a'pitci kaskanda-
man a' pana niclmanyans mawit kakabaglji' k," udinan osan. " MIgu'
ka*a*nimadcayanini kigicap nanage kaya win ninganan mlga'yawln
ujl'tad zazagawat wawani gaya pina'kwa*u\ MIdec ajimadcal
25 kaya win, mldec kaga klgasi'kawa pitagwicing. Pra-ntcikwan-
ayat kayadec pinunat niclmanyansan," udinan osan.

45
3- The Orphans and Mashos.

Once on a time they say there lived a man and his wife, and
two they say was the number of their children; one was very
small. And it is said that they continued there. The man, as
often as the days came round, hunted for game; and the woman,
on her part, gathered fire-wood and cooked the meals. And their
two children were boys. And the boy that was older had the care
of his tiny brother while his mother went to gather fire-wood and
while she was busy at her work.

Once on a time, so they say, while they were living at home,
the man was every day away on a hunt for game. When the man
came home, his wife would that moment go for fire-wood, that
she might make ready to cook the meal. The children were also
very much neglected. And once they say the man felt as if he
would give reproof, (and) thought: "I wonder what is going on!"
he thought. That was the way it always was, he would find his
wife in the act of getting ready to cook the meal. Nothing did the
man say. And then they say he thought: "Now, I will ask my son
that is older what is going on here at our home. " Thereupon truly
he asked his son in secret: "My son," he said to him, "come,
and truly tell me, what is your mother doing? Straightway does
she go to work as soon as I come home. And both you and your
little brother look as if you were weeping all the time."

And the little boy did not wish to say anything. Then at last
the man, after he had spoken much to him, was told: "Well, I
really will tell you, yet I am not anxious to tell you anything; and
I will tell you, simply for the reason that very sad am I all the time,
that my little brother should cry during the whole of every day,"
he (thus) said to his father. "For just as soon as you are gone in
the morning, then later does our mother also make ready and adorn
herself and carefully comb her hair. Thereupon she too goes away,
and you almost precede her on the way home. She comes and
takes off her clothes, and then gives suck to my little brother,"
he (thus) said to his father.

Ininidec i'kito: "Mrrwe wa'ki'kandaman," i'kito. Midac
awinini kiwa11 weyabaninig ka*i*jra*'kamowat Ini'u wlwan. Kaga't
awinini weyabaninig kigijap madca'kazo; pacudac a'kudababan-
dank wigiwam kra'ya ki'kazut. Krrnandank: " Ningaw&bamawa
taga kada'I'ndigwan. " Midec kaga' t ajimadcat.

Kuma'pi cayigwa kaga't pimisaga*a*mon wlwan. A'ta, anina
aji'irnit! A'pidci zazagawa*o*wan. Panaiwiti kwaya'k anri'janit
manisa' kanang. Kawindec wawani uglgi' kanimasin Ini'u wlwan
ana'kamigizininigwan. Midec mlnawa kiwan weyabaninig tibicko
to ka'todank, krrjat iwiti ka*a*nijipickwabama'pan pitclnago. Midec
klmi'kawat paji'k gistcimi' tigon pada'kizunit a'pitci miskwa'kus-
kigasonidcin. Midec, " Mi ganabatc oma arjat," inandam. A'pitci
gaya gi'tamonini mi'kana omi'kanani. Midac anandank: "MI-
rma pacu tcikasoyan," inandam.

15 Midac kaga't cayigwa mlnawa pinagusiwan wlwan. A'ta,
midac kaga't mino'irnit! Cayigwa pacu pl*a*ya ima mi'tigon
pata'kizunit. Midac awi'kwa ajipa'kita*a*'kowat Ini'u mi'tigon
pa'kic i'kitut: " Ninapamitug! Nintagwicin minawa abinding, "
i' kito.

20 Apana klwangu pasagitotawat kinabigok. Wayibagu ukran-
gwackagon wl*u*mwigut.

Midac awinini klwabamat wlwan andodaminit. Kra*nimadca

wawlp; klnra/pamiskat, kri'jat andawat. Midac klwlndamawat

unldcanisa8, krrnat: " Ninglwctbama klgiwa andodank. Midac

25 klglcanimak tcinisak. — Kindac ningwisis," udinan, "kiclmanyans

kigamadcina klgapimoma, " udinan. "NIndac oma ningataya

And the man said: "That is just what I wanted to know," he
said. And then the man, so they say, on the morrow lay in wait
for his wife. In fact, the man, on the morning of the next day,
pretended that he was going away ; and near the place from whence
he could barely see the lodge, he remained in hiding. He thought:
" I will now see what she is going to do. " And so truly now was he
gone.

Now, afterwards, when he was clearly gone, then truly did his
wife come out of the lodge. Gracious, but she was in gay attire!
Very beautiful was she. Right over there by a straight course she
went, by way of the path used in going after the fire-wood. And
not exactly did he make out just what his wife was up to. And then
again, they say, on the next day he did the same thing, he went
over to the place where he had barely lost sight of her on the day
before. And then he found standing alone a great tree, which was
very red by reason of the bark being peeled off on account of much
travel upon it. And then, "It is perhaps here that she goes," he
thought. And very plain was the beaten path (to the tree). And
then he thought : " It is near by this place that I will hide myself, "
he thought.

Thereupon, of a truth, coming hither into view was his wife.
Oh, but she was truly arrayed in fine attire! Now close by she
came to where the tree was standing. Whereupon the woman
pounded upon the tree, at the same time she said: "O my hus-
bands! I am come once again," she said.

Without ceasing, they say, out came crawling the snakes. In
a little while she was coiled about by them, and made use of as
a wife.

And the man saw what his wife was doing. He went speedily
away; around he turned (and) went home. And then he spoke
to his children, he said to them: "I've seen what your mother is
doing. I've made up my mind to kill her. — And you, my son,"
he said to him, "your wee little brother would I have you take
away, I would that you carry him on your back," he said to him.

4»

plnic tcipitagwicing klgiwa," udinan. "Aiyangwamisin, ningwisis,"
udinan; "wi'pimatisiyu'k wipimadci kaya kiclmayans. Miwe
gwaya'k kadacaiyag," udinan; "gwaya'k nlngabra-nung, mldac
iwiti tci-a-niwabamatwa ko'komisag, " udinan Ini'u ugwisisansan.

5 "Midec aninan, kigano'pinaca'crgowa; po'tc au kigiwa. Kagu'
dac ba'pic abanabi'kagun!" udinan. "Kagu' gaya kipitcipato-
'kagun!" udinan. "Pitcinag kaya iwiti ko'kumesag klgagigi'ki-
migog, " udinan. Midec klnwan ajoda'pienang iu ta' kinagan ta'ku-
pisunit agancrrnit ugwisisansan. Umbiwana'a't Ini'u zazl'kisit
io ugwisisan.

1 Pi'widec ta' kinagan kaga umaci' kizidon iwe ta' kinagan au
kwiwisans. Midec ajimadcanit, "Kicl'kan, ningwisis! anigu'k
pimusan, " udinan ainini. " MI nin oma dcra*yayan. "

Midec kaga't au inini kra'tat. Kruxi'tat, nibiwa misan

15 uglklcka*a*nan. Mldac kaglci'tat ka*ixipindigat. Kruxi'tat

winisat wlwan. Caylgwa gaga't udaminisudawan pra-yanit.

Midec ajraxunawat tcipipindiganit. Pitcinagidacigu pa/u-mbi-

nang iu skwandam mraxipimwat, mayadac udirrning udininawan.

Mldac agut: "Anic kina totaman?"
20 Inini kawin kago i'kitosl.

Awidac i'kwa mrrma tclgaskuta plpangicing.
Mldac awinini ajiwl'kutabanat nawatc nawuckuta aji*a*sat.
Mldac ajiki'tcipotawat, mldac ajisa'kawat; magwadac tana'ki-
sunit kana w&bamat Ini'u wlwan.
25 Udigon: "Anlc win wandcitotawiyan? Kldniga*a*k kinldcan-
sinanig kruxra'twa. "

Inini kawin kiigo i' kitosl ; anlc oglwibaman ka*ixitiganit

"And I here will remain until the arrival of your mother," he said
to him. "Do as well as you can, my son," he said to him; "so
that you may live, and also save the life of your wee little brother.
Straight in yonder direction shall you go," he said to them;
"straight toward the west, for over by that way will you go and
see your grandmothers, " he said to his little son.

"And yet I say to you, she will pursue you; in spite of all, will
your mother (follow you). And don't ever under any condition
look behind you!" he said to him. "And also don't ever stop
running!" he said to him. "And by and by at that place will
your grandmothers give you words of advice," he said to him.
And then they say he took up the cradle-board on which was
tied his little son. He lifted it upon the back of his son who
was older.

And with that cradle-board the boy almost touched the ground.
And as he started away, "Go fast, my son! at full speed must you
go," said the man to him. "As for me, here will I remain."

And truly the man remained. He put things in order, much
fire-wood he gathered. And when he had finished work, then he
went inside. He was prepared to kill his wife. Now, in truth, he
suspected that she was coming. And he was ready with bow and
arrow to shoot her as she came entering in. As soon as she lifted
the flap of the doorway, then he shot her, at the very centre of her
heart he shot her.

And then he was asked by her: "Why do you do it?"

But the man made no remark.

And the woman came over there by the edge of the fire and fell.

And the man dragged her, and closer to the centre of the fire he
placed her. Thereupon he built a great fire, and then he burned
her; and while she was burning up, he gazed upon his wife.

He was addressed by her saying: "Now, why do you treat me
thus? You have brought woe upon our children by making orphans
of them."

The man did not say anything; for in truth he had seen what

wiwan, a'pitcidac uglnickri'gon. Awidec i'kwa ga'kina kago
i'kito ka'u'ndci cawanimigut unabaman.

Ininidac kawin kanaga abiding oganonasin; mlga'tagu ki'tci-
•a-no'kit wra-ngwa'kiswat. Migu' pangi anra*' towag, migu'
5 minawa kanonigut, pinic igu mawit awi'kwa. Anukaglsumat Ini'u
unabaman. Anic kawin ucawanimigusln.

Midec klnwan awinini a'pitci aiya'kusit podawat kabadibi'k,

winipat gaya. Migu tibicko a'pitwawidaminit wiwan. MIminawa

a'ki'tcipotawat. Tcigaya*i*dac kinwan weyabaninig micigwa tca-

10 ga'kiswat; kaya kawin keyabi onondawasln. Midec kaga't katci-

anigu'k podawat. Midac klnwan wabaninig tcaga' kiswat.

Midec ka*i*jiningwa'a-nk iu udickutam. Midec kaya win
ka'iximadcat, na'patcigu kaya win kriximadcat.

Midec minawa abinotclyag ajitibadcimindwa. Magwa klnwangu
15 ninguting anipapimosat anagucig kwlwisans pimomat uclmayansan
apitci aiya' kusi. NIganinabit owabandan kwayu' k ajat wlgiwamans
pada' kitanig. Midec aniijinazi'kang. Pitclnag klnwangu pacu'
ani*a*yat awiya onondawan klgitonit, i'kitunit: "Nlya! nocis,
kiglkitimagisim," utiguwan. Ml klnwangu ajiki'tcimawit au kwl-
20 wisans, a gaya pamomint ta( kinaganing.

"Pindigan!" udigowan o'komisiwan.

Midac kaga't ajiplndigawat. Kraxamigowat klnibirrgowat
kaya. Wayabanimigidac klnwan udigowan 6* komisiwan: tl (A'a'u,
amba anickan! klgamadcam minawa," udigowan. Midec klnwan
25 acimlnigut o'kumisan migos, pina'kwan kaya. Midac agut: " Pi-
tclnag klgapiminijax'gowa au kigiwa. Aiyangwamisin nojis. MI,
*o 8,o*' wandcimlninan tcra/badci'toyan klcpin piminija*o*nag

his wife had done, and very much was he angered by her. And the
woman said all sorts of things, that she might be pitied by her
husband.

But the man had not a single word to say to her; he simply
worked with all his might to burn her up. And when a little way
the fire went down, then again would he be addressed by her, till
finally the woman wept. In vain she tried to appease the wrath
of her husband. Yet no pity did she get from him.

Consequently they say the man became very tired with keeping
up the fire all night long, (and) he wanted sleep. And all the time
did his wife have the same power of voice. And then once more
he built up a great fire. And when it was nearly morning, they say
that then was when he burned her up; and he no longer heard
her voice. And then truly in good earnest he built up the fire.
And then they say by morning he had her all burned up.

Accordingly he covered up his fire. Whereupon he too went
away, but in another direction he went.

And now once more the children are taken up in the story. It
is said that one evening, when the boy was travelling along and
carrying his little brother on his back, very weary did he become.
As he looked ahead, he saw that straight in the way where he was
going was a little lodge standing. And then he directed his way to
it. They say that as soon as he was come near by, he heard some-
body speak, saying: "Oh, dear me! my grandchildren, both of
you are to be pitied," they (thus) were told. And then they say
that the boy wept bitterly, likewise he that was carried in the
cradle- board.

"Come in!" they were told by their grandmother.

And then truly went they in. They were fed by her, and by her
were they put to bed. And in the morning it is said that they
were told by their grandmother: "Now, then, come, and rise
from your sleep! you need to be on your way again," they were
told. And then it is said that he was given by his grandmother
an awl and a comb. And he was told: "Presently will you be

pacudec tananimat; mi tcia'bagitoyan kitodanaming. Klgapagi-
ton migos, " udigon. " Kagu dac inabi' kan. Migu' minawa
katodaman iwa paji'k," udigon. "Midac tcita*u*tisat minawa
paji'k kokumis."

5 Midac aji*u*mbiwana*i;gut uclmayansan. Midac ajimadcat ka-
•rckwiru'tcimigowat 6' kumisiwan.

"Midac matcag anigu'k!" udigowan.

Midec kaga't ajimadcawagubanan. Ningutingidac klwan ani-
papimiba'tot, ca'I'gwa awiya onondawan udodanaming, igut:
10 "Mrrma ayan! niwinona kiclnma!"

Midac klnwan au kwlwisans mi'kwandank kaigut osan kaya

6'komisan. Midac ajiki'tcisagisit. Midec ajimadclba'tod; kawln

a'pitci ogaskitosln tcipimipa' tot ml ajipa'pltaguskank ta'kinagan

udondanang. Midec minawa nondawat ogln igut: "Mirma

15 ayan! niwinona kicInma.M

Nawatcidac kistcimawiwag nondawawat ugiwan, kayadac
wlpisiskitawasigwa. Minawa dac nasab udigon ugin: "Mrrma
ayan, kitinin! Niwinona kuca kiclma kitinin. Kitinika'a* kuca,"
udigon.

20 Midac kaga't anigu'k pimiba'tod, ackam a'pitci pacu' tanwawi-
tamon. Midac aji*a'4pagitod migos, midac ki8tciwadciu aji-a*ya-
magat; miziwa migosiwan. Midac klnawl* tawawat ugiwan.

Midac awa tclbai migosing klnanapisanig u'kanan. Midac

klnwan adank migos: "Tawiskawicin, nino'pinanag ninllcanisag!"

25 Kawindac kanaga upisikitagusln. Midac minawa anat: " *AU!"

anat; "mackut klgawlwin" udinan. Kawindac kanaga wltab-

pursued by your mother. Do as well as you can, my grandchild.
And the reason why I have given you these things is that you may
use them, if, when she follows after you, you think her to be near
by; then you shall fling them behind you. You shall throw the
awl, " he was told. "And be sure not to look. The same also shall
you do with the other thing," he was told. "And then you will be
able to reach another grandmother of yours."

And then was his little brother helped upon his back by her.
And then he set out after they had been kissed by their grand-
mother.

"Now, then, go fast!" they were told.

And then truly away they went. And once they say, that, as he
went running along, he now heard the sound of somebody behind,
saying: "Do stay there! I wish to suckle your little brother."

And then they say that the boy became mindful of what he
had been told by his father and his grandmother. And then he
was greatly afraid. And then he started to run; not very well
was he able to run, for with the cradle-board he would hit his heels.
And then again he heard his mother saying: "Do stay there! I
want to suckle your little brother."

And then all the more did they weep when they heard their
mother, and they did not want to listen to her. And then the same
thing as before were they told by their mother: " Do remain there,
I tell you! I really want to suckle your little brother, I tell you!
You are surely doing him injury," he was told.

And then truly at full speed he ran, (and) nearer still could be
heard the sound of her voice. Upon that he flung the awl, and then
a great mountain came to be; everywhere over it were awls. And
then far away they heard the faint sound of the voice of their
mother.

Thereupon a skeleton caught fast its bones in among the awls.
Accordingly they say that it said to the awl: "Make way for me,
I am following my children!" But not in the least did (the awls)
listen to her. And so once again she said to them: "Oh, do (let me

wa'tagusln. Wl'kadac klkacki'u* ima kl* pacltciskang *iu migo-
siwadciu. Minawadac ml kino' pinacawat unidcanisa8.

Midac minawa Igi'u abinodciyag nondawawat uglwan, agawa
pitapitagusinit. Minawa nasab prr'kitunit: "Pic! Niwinona ki-
5 clnma!"

Midac minawa au kwiwisans ajiki'tcimawit nawatc ki'tcimad-

clba'tod; mldacigu minawa ajipa'pitakutuntanacing. MI minawa

nondawawat uglwan, nawatc pacu' pidanwawitaminit. Midac

minawa madciba'tot, ml minawa nondawat ugln. A'pidci pacu'

10 pidanwawitaminit igut: "Pic kiclnma! Niwinona!*'

Midac nawatc madclba'tod, midac minawa aji*a*pagitod udanang
pina'kwan, midac pina' kwaniwadci'u ajipimatinanig udutana-
ming. Midac ajiki' tcimadclba' tod ; kuma* pi minawa unondawawan,
agawa tabi'tagusinit.

15 Kawln minawa wlba kackrirsi awi'kwa. MIgu minawa nasab
adank iu wadci'u, kawlndac upisi'kitagusln; wl'kadec kacki'ir.
Midac minawa noswawamat, midac inat: " Pic kiclnman ! Niwinona
kiclnman!"

Midac abinding a'ta gltabi' tawawat. Midac awa kwiwisans

20 anigu'k ajipimosat, a'pidci aya'kusit; kaya a'pidci cigwa tibikati-

nig. Ningutingidac cigwa anitatakanabit, owabandan wigiwamans;

d'kumisan andanit minawa bajik. A'pidci ocawanimigon. Midac

agut: "Kitimagisi, nojis. Plndigan!" udigon.

pass)!" said she to them; "and as a reward I will be a wife to
you all," she said to them. But not the least faith was placed in
her word. And it was a long time before she was able to pass over
the mountain of awls. And so once more she was in pursuit of her
children.

And then again did the children hear their mother, faintly they
heard the sound of her voice coming hither. In the same way as
before it came, saying: "Bring him to me! I want to suckle your
little brother!"

And then again the boy wept aloud, all the harder did he begin
to run; whereupon again he bumped his heels (against the cradle-
board). And now again they heard their mother, ever nearer
kept coming the sound of her voice. And then again he began
running, and once more he heard his mother. Very close came
the sound of her voice, saying: "Bring me your little brother!
I want to suckle him!"

Thereupon all the harder did he start to run, and this time
he flung the comb behind, whereupon a mountain-range of combs
strung out over the country at the rear. And then he began running
at full speed; and after a while they again heard her, feebly could
she be heard.

It was a long time before the woman was able to pass the place.
And the same thing (she had said) before, she now said to the
mountain, but no heed was given her; and it was a long while
before she was able to pass. And so again she called after them,
and she said: "Give me your little brother! I want to suckle your
little brother!"

And only once they heard the sound of her voice. And then
the boy walked with hurried step, very tired was he becoming;
and it was now growing very dark. Once, as he was walking along,
he raised his head to look, and saw a little wigwam ; it was the home
of another grandmother of his. Very much was he pitied by her.
And he was told: "You are in distress, my grandchild. Come in!"
he was told.

MIdacka*iji-aTamig6wat,kmiba'i'g6watkaya. Weyabaninig dac
minawa udigon 6'kumisan : " Amba, nojis, unickan! A mba. minawa
caylgwa klgamadca." Midac minawa ajiminigut o'kumisan ka'tac-
wlnit piwanagon saka' taganan kaya. Midac aji'irmblwana'rgut
5 uclnmanyan midac agut: " Keyabi klgapiminica-o'gowa a11 kigiwa.
Awidac, nojis, saka'tagan maninan mi *a'u skwatc kada'paginat;
midac tcidamadablyan kistcizlbi. MIcima tciwabamat kistci'U'si-
'kasi tdpaba/a-gumut ima sibing. Midac au kaganonat klgatina:
'Nimicomis, skumana acawaocicinam, manido nimpiminica'O'-
10 gonan,' " udigon okumisan. "MI kadinat," udinan. "Kipaci-
da*a*man dac iu zlbl, ml*i*'u kawln minawa kayabi kIgapiminica*o*-
guslwa. Wawani, nojis, pisindawicin ajikagTkiminan, " udinan.

Midec ajimadcat kwlwisans minawa. Ningutingdac minawa
anipapimiba'tod caylgwa minawa awlya onondawan udodanaming
15 pimamazinawi'tagusinit. Pa'kic plplpaginit, igut: "MIrm ayan!
Niwinona kicinman!"

Midac kaga't kistci anigu'k madclpa'tod au kwlwisans; ki'tcima-

wit kaya, ki'kanimat ugln no'pinaca-o-gut; kayadac mi'kwandank

klnisimint ugiwan, kayadac kusawat. Minawa onondawan. Nawatc

20 pacu' pidwawitaminit iguwat: "Pic kiclnman! niminona kiclwan!"

udigowan.

Midac anigu'k madclpa'tod. Minawa onondawan, a'pidci pacu'
pidanwawitaminit. Nasapigut: "Plckiclma11! Niwinona kiclnma!"

And so, after they were fed, then by her were they also put to
bed. And in the morning they were again told by their grand-
mother: "Come, my grandchild, rise up! Come! for soon again
must you be going." Thereupon again he was given by his grand-
mother, as a means of protection, a flint and some punk. And
then with her help was his little brother lifted upon his back, and
he was told: "Still yet will you be followed by your mother. And
now, my grandson, this punk which I have given you is the last
thing for you to throw; thereupon you will be able to come out
upon a great river. And there you will see a great horn-grebe
that will be moving about over the water in the river there. And
it shall be your duty to address it. You shall say to it: *0 my
grandfather! do please carry us across the water, for a manitou
is pursuing after us/ " he was (thus) told by his grandmother.
"That is what you shall say to it," she said to him. "And after
you have crossed over the river, then no longer will you be pursued.
Carefully, my grandson, do you give heed to what I have instructed
you," she said to him.

And so off started the boy again. And once more, as he went
running along, he heard again the sound of her coming behind
with the clank of bones striking together. At the same time she
was calling after him, and saying: "Remain there! I want to
suckle your little brother!"

And then, in truth, with great speed did the boy start running;
and loud was he crying, for he knew that it was his mother who
was pursuing him; and he was mindful tc© that their mother had
been killed, and they were afraid of her. Once more he heard her.
Still nearer came the sound of her voice, saying to them: "Give
me your little brother! I want to suckle your little brother,"
(thus) they were told.

And then with speed he started running. Again he heard her,
very near came the sound of her voice. The same thing as before
she was saying: "Bring me your little brother! I want to suckle
your little brother!"

Midac au kwlwisans gaga't ki' tcisagisit. Kaga udonandan
ka-i-gut okumisan undci wagunan ni'tam katapagi'tod. Wi'kadac
omi'kwandan. A'pidci pacu odanang udinaniman paminica'O'gut.
Midac a'paginat piwanagon, midac zasi'ka klpimadinag wadci'u —
5 plwanago wadci'u. Midac minawa aniwag kra*(panimut wasa
tcitagwicing.

Awidac i'kwa ajicoskupisut piwanagunk. MIgu anu*u'gita'klwat

nayap minawa ajayaposut. Midac minawa adank: "Manu,

pimusa-icin! Mackut klgawiwim," uditan. Midac wl'ka pitclnag

io klkacki'U't. MIdacigu iwiti ka*u'ndapozut. Midac minawa kima-

dcinicawad unitcanisa2.

Midac ninguting minawa kwlwisans anipapimiba'tod. Caylgwa
minawa awiya pi' tabi'tagusiwan udodanamiwang, iguwat tibicko
udanangka*i-ni'tamowat: "Pic kiclma! Nlwlnona kiclma" ! " Midac

15 au kwlwisans nawatc ki'tci anigu'k pimiba'tod. Minawa unonda-
wan: "Pic kiclma! Nlwlnona kiclma!" Nawatc pacu pitanwawi-
taminit. Iniwidac kaya pamomat uclmayansan wlnga kl'kimowan.
Midac minawa onondawan, a'pidci pacu pidanwawitaminit; "Pic
kiclma11! Nlwlnona kicima11!" Magwa dac tanwawitaminit ugra*-

20 'paginan Ini'u skwatc saga'taganan, krr'kitut: "Mi'a'wa skwatc,
no'kumis! kamijiyan. Sa'ka*a*n!"

Midac kaga't ki' tciwadci'11 ickuta pijicik tata'kamaya*!* upi'kwa-

nawang. Midac madcawat minawa anigu'k. Midac 'au kwlwisans

nondawat ugln madwaki' tcimawinit. Awantcicidac madca, kaya

25 win ki' tcimawit. Minawa onondawan, agawa tabi' tagusinit madwa-

gistcinanlnawadamunit. Midac kaya winawa a'pidci naninawada-

And then the boy, in truth, was greatly afraid. Almost forgot
he what had been told him by his grandmother, which (of the
objects) he should first fling away. It was a long while before
he recalled (which) it (was). Very close behind suspected he the
presence of her by whom he was pursued. Thereupon he flung
the flint, and of a sudden there happened a range of mountains,
— mountains of flint. And when some distance farther on, he
then felt secure in having gotten so far away.

Now, the woman slipped on the flint. And even though she
reached the top, yet back again she slipped. And so again she
said to (the mountains): "Do, please, let me pass over you! In
return I will be a wife to you, " she said to them. And it was a long
time before she succeeded. And from the place up there came she
sliding down. And then again she went in pursuit of her children.

And so again the boy went running along the way. Soon again
somebody could be heard coming behind, saying to them the same
thing that in the past they had heard : ' ' Give me your little brother !
I want to suckle your little brother!" Thereupon the boy with
even greater speed did run. Again he heard her: "Give me your
little brother! I want to suckle your little brother!" Still nearer
was coming the sound of her voice. And the little brother whom
he bore on his back had been crying, till now he could cry no more.
And so now again he heard her, ever so close came the sound of
her voice: "Give me your little brother! I want to suckle your
little brother!" And while he was hearing the sound of her voice,
he hurled away as the last thing the punk, saying: "This is the
last, O my grandmother! that you gave to me. Set it afire!"

And verily there was a great mountain of fire everywhere,
stretching from one end of the world to the other at their rear.
And then they went on again with speed. And now the boy heard
his mother wailing with a loud voice. All the faster then he went,
he too was weeping aloud. Once more he heard her, barely could
the sound of her voice be heard as she wailed in deep grief. And
then again they also wept for bitter grief. And then they say that

muwag. Mid^tc kiwa11 awi'kwa ajikiwitaskang iu ckuta plnic
kru*ditank umi'kanani unitcanisa8.

Igi'widac abinotciyag kimadaplwag zipi. Midac kaga't ajiwsi-
batamowat o'kumisiwan ka'rguwa'pan. Midac kaga't ajikanonat
5 kwiwisansini'u uzi'kasiwan: "Skumana, nimicomis, ajawa*o'cicinan!
Manido nimpiminica'o'gonan, " udinan.

Midac kaga't agut kfrrgut o'kumisan. "Kicpinsa wi* todaman
kildininan kigatajawa'O'nininim, " udigowan.

"AnyeV udinan.
io "Kina'tagu k*igatajawa*o'nin, kawin win kicinma," udigon.

Midac anat: "Kawin win iu kitatabwatosinon. A'pidci nisagi'a*
nicimanyans, " udinan.

11 'Awisa!" udigon; "kini'tamisa kigatajawaonin."

Midac anat: "Anic kaicikacki'toyan tciu*mbomak niciman
15 kicpin pagitomak?" udinan.

" 'A, kigakackiton," udinan. "Pagitom!" udigon.

Midac kaga't wa*i'cipagitomat midac "Tapangicin," inandam;
ml minawa ajinogit.

"Pagitom!" udigon umicomisan. "Kawin tapangicinzi," udigon.

20 Midac kaga't kaga'pi ka'i-jipagitomat wawani.

"Awidac kini'tam kigatajo'o*nin," udigon.

Midac au zazi* kisit kwiwisans ka'i'jiki' tcra'nzanamut. Pa' kic inat
umicomisan: "Nimicomis! mano nicimayans ni'tam ajawa*o*c!"
udinan.

25 Midac kaga' t ajitabwa' tagut omicomisan. Ovvabamigonsa a' pidci
sagi'a*t ucimayan, kaya aiyangwamisit tciwani'a'sig. Midac agut:

the woman passed round the boundaries of the fire till she came to
the path of her children.

Now, the children came out upon a river. Thereupon truly did
they see what had been told them by their grandmother. And
then in truth the boy spoke to Horn-Grebe: "Oh, please, my
grandfather, carry us over the water to the other side! A manitou
is pursuing us," he said to him.

Then of a truth was he told what had been told him by his
grandmother. "If you will only do what I tell you, then will I
carry you both across the water," they were told.

"We will," he said to him.

"You yourself only will I take across the water, but not your
little brother," he was told.

And then he said to him: "Not to that sort of thing will I
listen from you. Very fond am I of my little brother," he said
to him.

"All right, then!" he was told; "you first will I carry across
the water."

And then he said to him: "How shall I be able to put my little
brother upon my back if I put him down?" he said to him.

"Oh, you will be able to do it," he said to him. "Let him down!"
he was told by his grandfather.

And then truly was he in the act of letting him down, when,
"Now he might fall," he thought; so again he hesitated.

"Let him down!" he was told by his grandfather. "He will
not fall," he was told.

And then truly at last he let him down in a careful manner.

"Therefore first you will I carry across the water," he was told.

And then the older boy drew a deep sigh. At the same time he
said to his grandfather: "O my grandfather! do please carry my
little brother first over to the other side!" he said to him.

And it was so that his grandfather did what was asked of him.
It was truly observed how so very fond he was of his wee little
brother, and how careful he was not to lose him. Therefore was he

11 'Au! posi', kagu dac win tangawiganackawici'kan!'* udinan.
Midac aji*a*jawa*o*nat kra'sat agaming. Midac kaya, win pitclnag
kl*a-jawa-5*nint. Midac tabicko agaming kra*yawat.

Midac krrgut omicomisan: "Mici'u'mbom kiclnman!" udigon.

5 Midac nawatc klwani'panisit kru*mbomat uclrnanyansan, pi'tci-
dac ka'i'jisanagisit wlpagitomat ni;itam. Midac minawa ka'rjim-
adcawat.

Ninguding idac minawa i'kwa kaya win pitagwicinogopan ima
zlbing. Midac kaya ticicko ajiw&bamat lni/u uzi'kasiwan, inat:
io "Skumana, ajowa*o*cin, niclm!" udinan.
"Awaspina!"
"Awau!" udinan. " Ninitcanisag niwlno' pinanag, " udinan.

"Awaspina! Kawin!" udigon.

" (AU!" udinan; " maskut klgapapotcikana' kawa nindapisku' ka, "
15 udinan.

"Awas kawln," udinan.

11 'Au, wawlptan!"

" (A'ausa'!" udinan. "Kagudac pacita'U'ci'kan," udinan.

Midac kaga't ijra'jawa'O'nigut. Midac pacu tcigabat inandam

20 a*i''kwa: "Mi dcitabikwackuniyan," inandam. MIdec ajipaci-

tawat Ini'u usa'kasiwan pa'kic anikwackunit. Midac ajipangicing

awi'kwa nanawaya'I'ki'tcigaming. Midac ima ickwayatcimint

awi' kwa.

told: "All right! put him on, but don't you touch mc on the
back!" he said to him. And then he carried him over on the other
side and put him on the other shore. And then was the other
afterwards taken across. Therefore now were both on the
other shore.

And then was he told by his grandfather: "Now, then! put
your little brother upon your back!" he was told.

Whereupon he found it easier than before to lift his little brother
upon his back, as easy he found it as when he first wanted to put
him down. And then again they continued on their way.

And so next was the woman herself to arrive there at the river.
And she too saw Horn-Grebe, and said to him: "Do, please,
carry me over to the other side, my little brother!"

"Oh, bother!"

"Oh, do!" she said to him. "After my children am I anxious to
pursue," she said to him.

"Oh, pshaw! No!" she was told.

"Come!" she said to him; "and in return you may have your
desires with me."

"I don't wish to," he said to her.

"Come, hurry up!"

"Well, all right!" he said to her. "But don't step over me," he
said to her.

Whereupon of a truth was she then being conveyed over to the
other side. And so, as she was about to land, then the woman
thought: "Therefore shall I now be able to leap ashore," she
thought. Whereupon she stepped over Horn-Grebe at the same
time that she leaped. And then down fell the woman into the
middle of the sea. And at this point ends the story of the
woman.

(>4

II.

Ningudingsa klnwa" anipapimosat a" kwlwisans anipapimomat
ucimayansan, omaiyaginan ajinagwatinig, mi'tigon kaya omaiya-
ginawan. Midac klwa" anandank: "Miguca maiyaginagusiwat
ogou mi' tigog ! " Waylbagwa matablki8 tcigami. Midec ima mi* taw-
5 anganing asinisi1 kani kaya. MTdec anandank £au kwlwisans :
" Ningapagitoma 6man nicimayans. Ningawatamra"," inandam
klwan. Midec kaga't ajipagitomat; mlcima ajifiswa'ku'kimat
kaya odaba*amowan kaya ani'kasini. Midec ajimojiginamowat
asinlnsan wlklckuwa*a*t uclmanyan. Midac ima ayeyawat, owa-
10 dami'a't ucimayansan.

Ninguting oma ae*yawat owandamiwaat ucimayansan pani-
magu awiya patcakisanit ima aya tibicko; a'kiwanzlyan. Midac
kiwa" agowat: "Wagunen waci'toyag ima?" udigowan.

Udinan dac kwlwisans: " Kawin kago, nintotamincra* niclma-
15 yans mawit," udinan.

Midec klwan (au a'kwanzl anat: "Nacka 5gowa asinisag, unicici
wag!" udinan.

Awidac klwan kwlwisans kawin wri'jasi. "MlgQ tapisawat 5go"
asinisag wadaminwanat, " udinan.

20 " Nawatc ogawa uniciciwag, " udigon.
Anic kawin kiwa" kwlwisans wri'jasi.
"Nacka 6gou, pinasi'ka11!" udigon.

"Kawin," udinan kwlwisans; "tamawi nicimayans pasigwiyan,"
udinan.

25 " 'A, kawin!" udinan; "kawin tamawisl, " udigon lni'u a* kiwan -
jrrcan. Minawa awandcic udigon, "Pinasi'ka"!" udigon.

II.

Once on a time, they say, as the boy was journeying along with
his little brother upon his back, he marvelled at the sight of things,
and the trees looked unfamiliar. And then they say that he thought :
"So strange is the look of these trees!*' And in a little while he
came out upon the sea. And over there on the sandy beach was
also a place of pebbles. And (hen thought the boy: "I am going
to put my little brother down at this place. I will play with him
to amuee him," was his thought, so they say. And it was true
that he let him down; and there he set him (in his cradle-board)
against a tree, and set free his little arms. He gathered pebbles
for his little brother to keep him quiet. And there they remained,
(and) he entertained his little brother.

Once while they were continuing there, and he was keeping com-
pany with his little brother to prevent him from crying, of a sudden
somebody slid inshore with his canoe directly opposite to where
they were; it was an old man. Thereupon it is said that they were
asked: "What are you doing there?" they (thus) were asked.

Whereupon the boy answered him: "Nothing, I am amusing my
little brother when he cries," he (thus) said to him.

And then they say that the old man said to him: "Just you
look at these pebbles, they are pretty!" he said to him.

And it is said that the boy was not willing to go. "That is all
right, for of sufficient pleasure are these little stones which he
fondles in his hands," (thus) said he to him.

"But these are prettier," he was told.

Now, they say that the boy was not anxious to go over there.

"Just look at these, come get them!" he was told.

"No," said the boy to him; "to crying will go my little brother
if I rise to my feet," said he to him.

"Oh, no!" he said to him; "he will not cry," he was told by
that hateful old man. Again was he urged by the other: "Come
and get them!" he was told.

MIdac kaga'pi au kwlwisans ajipasigwlt kagwanisa' kwawan dac
ucimanyansan mawinit. Midec minawa nayap ajiwawanapit.

MIdac au a* kiwajlyic ajiki' tcipapit; pa'pi*a*t Ini'u apinotclyan
inat Ini'u pa'kic kwlwizansan: "Anica mawi. Pinasi'ka" ogo'u
asinlnsan, uniciciwag tcru'daminwanat kicIman!M udinan.

MIdac ajipasigwlt minawa; migu minawa anwat au apinotclyans.
MIdac awandcic aji*i*jat Ini'u a' kiwanziyan. MIdac klnwa anat au
kwiwizans: "Kawln awaclma unicicinslwag ogo'u asinlnsag/'
udinan. «

10 "Oguwasa, " udigon Ini'u a'kiwajrrcan. "Oguwa, oguwa ninta-
bwlng ningatasag, " udigon. " Piwuda* pindac ! " udigon klwa.

"Kawln niclma11 mawi," i'kito kwlwisans.

Awandcici a11 a'kiwanjrrc a'pidci umigiskuskazuman Ini'u kwl-
wisansan, inat: "Awandcic pi*u*da'pin! Ningatasag nintabwlng."

15 MIdac kaga'pl minawa ajrrjat, midec kaga'pl ajri'jat awiuda-
'pinat asinlnsan. MIdac klwan au a'kiwanjri'c ka*rjipos6nawapu-
wat Ini'u kwlwisansan tclmaning; pa'kic pa'kita*a-nk. MIdac
ldwan 'au kwlwisans nondawagubanan uclmayansan mansitakusinit,
madwakistcimawinit. Minawa au a* kiwanjrix pa1 kita*a'n utciman.

20 MIdac minawa au kwlwisans agawa tapi4 tawat uclmayansan, kayabi
madwakistcimawinit; kaya win kistcimawit. Anudac upagusani-
man Ini'u a' kiwanjri*can tcinasi'kawanit uclmayansan, awandcici-
dac pa'pi*rgon; kaya pa'kita*a*nk pa'kic utclmanic. MIdac kwl-
wisans kawln keyapi nondawasin uclmayansan. Midec agut

25 klwan Ini'u a'kiwanjri*can: "Owiti aciwininan nindanisag ayawag;
paji'k dac klgamlnin toiwldigamat, " udinan Ini/u kwlwisansan.
Awidac win kwlwisans agawa pimatisi a' pltckaskandank mi* kwani-
mat uclmayansan.

And then at last, when the boy rose to his feet, with a fearful
scream his little brother gave vent. And then down again he sat.

At that the old man laughed aloud; he made fun of the children,
saying at the same time to the boy: "Just for nothing is he crying.
Come get these little stones, pretty are they for your little brother
to play with!" (thus) he said to him.

And then up he rose to his feet again, and once more cried the
little baby. Yet nevertheless he went over to where the old man
was. And they say that to him said the boy: "Not any prettier
are these stones," he said to him.

"But these are," was he told by the malicious old man. "These
here, these will I place upon my paddle," he was told. "Do come
and take them!" he was told, so they say.

"No, my little brother is crying," said the boy.
But in spite of all, the devilish old man kept on insisting with
the boy to take them, saying: "Anyway, come and take them!
I will put them upon my paddle."

And then at last once more he started, and so finally over he
went to take the pebbles. Thereupon they say the ruthless old
man scooped the boy up with the paddle, and landed him in the
canoe; at the same instant he struck his canoe. And then they
say that the boy heard his dear little brother begin to cry, loud
he heard him cry. Again the mean old man struck his canoe.
And at that the boy was barely able to hear his fond little brother,
still yet he heard him crying bitterly; he himserf also cried aloud.
Though he pleaded with the wicked old man to go to his wee little
brother, yet, in spite of all, was he made fun of; and at the same
time he struck his detestable old canoe. And then the boy at last
(could) not hear his poor little brother. And then they say he was
told by the hateful old man: "Over at this place whither I am
taking you, my daughters abide; and one will I give to you for
a wife," he said to the boy. And as for the boy, barely was
he alive, so grieved was he at the thought of his dear little
brother.

Midac kaga't caylgwa anitcakisawat aiummt ini'u a'kiwanzlyan.
" Mri-ma ayan, " udigon. " Pitcmag awiya kigapinasi' kag, "
udigon. Mldac pana kinwan au a'kiwanzl anijiku'pit midec klwa11
anat udanisa£: " Nindanisitug! inini nimpina. Awagwandac ni' tarn
5 kabagamiba' togwan iwiti nitciman a'tamaga'k mra,u katayawat,"
udinan.

"Naska minawa awiya kiniga*a-gwan au kosinan," i'kitowag
pa'kic anipasigundcipa-rtiwat; Ingi'u uckinlgi' kwag pa'i'tiwat
tclmaning. Midac tabicko pagamipa'Htwag. Midac kiwan waba-
10 mawat kwlwisansan slndana'kang cingicininit. Midac a'kitowat
" 'A8, 'a, kaga'tsa inini wltuganan nmtananima!" i'kitowag. Mi-
nawa anijiku'plwat.

Mldac kiwan au wacima'rmint nayap ajraxapagisat, icat nayap
iwiti tclmaning. Mldac aji'U'da'pinat kwlwisansan, cawanimat.
15 Mldac anijiku'plwinat andawat; plndiganat wandapit dac upa-
gitinan ini'u kwlwisansan.

Ningudingdac klwa11 a*rndawat, anicina atiso'kan, mindidu
caylgwa a" kwiwisans. Ningudingidac klwa11 udinan a'kiwanzi Ini/u
uningwanan: "Misana caylgwa tcipapa*a*ntucipayanguban," udi-

20 nan. Misa klnwan kaga't ajimadcawat, papamickawat papa*a*ntu-
cipawat. Mldac awinini nisidawinang ima ucimayansan ka/irndci-
naganat. Mic klwa11 nondawat awiya tapi' tagusinit kitunit:
"Nisaya"! caylgwa nina abi'ta nlma-rganiu!" Nesingigo tibicko
i'kitowan ucimayan. Midac kaga't au inini kaskandank. Kawin

25 kago i'kitosl. Mldac ajikiwawat minawa.

Mldac ninguting a*I*ndawat ainini udinan wlwan: "Amba,
pabamiskata!" udinan. Midac kiwan kaga't ajimadcawat.

And then truly now they slid inshore with their canoe by the
dwelling-place of the old man. "At yonder place is where I dwell,*'
he was told. "In a little while somebody will come after you/' he
was told. And then they say on, up from the shore, went the old
man. And so it is told that he said to his daughters: "O my
daughters! a man have I fetched home. Now, whichever runs to
and first reaches the place of my canoe will be the one to have him. "

"Maybe upon some other person has our father again inflicted
sorrow," they said, as at the same time they sprang to their feet
and ran out of doors together; hither came the maidens, racing to
the canoe. And both in running got there at the same time. And
then it is said that they saw the boy lying asleep in the peak of
the bow. Whereupon they said: "Oh, pshaw! that really he was
a sure-enough man was what I thought he was," (thus) they said.
Back from the shore then they went.

And then it is said that the younger sister turned, swinging
quickly round as she went back there to the canoe. Thereupon
she took the boy up in her arms, for she pitied him. And then
she took him up from the shore to where they lived; she fetched
him inside to the place where she sat, and there put down the boy.

And by and by they say, while they were living (there), so the
story goes, large grew the boy. And once on a time they say the
old man said to his son-in-law: " It is a good time now for us to go
hunting for ducks," (thus) he said to him. And then they say
that in truth away they went by canoe to hunt for ducks. And
now the man recognized the place where he had left his dear little
brother. Whereupon it is said that he heard the sound of some-
body's voice saying: "O my big brother! already have I now
become half a wolf!" Three times, indeed, did his younger brother
say the same thing. And then truly was the man sad. But he made
no remark. And then they went back home again.

And then once upon a time, while they were dwelling (there),
the man said to his wife: "Come, let us go out in the canoe!"
he (thus) said to her. And so it is said that truly did they go.

Awidac kiwa11 a'kiwanzl kawin minwandanzi". Inat udanisan:
"Nin nintakiwitclwa na*a*ngi, " udinan.

"Niya!" i'kito i'kwa. "Kaya nin kuca niwlwltclwa, " udinan
osan.
5 Midac minawa ajimadcawat pabamiskawat acudaw1. MIdac
klwan anat Ini'u wlwan, wlndamawat undci uclmayan. MIdec
kiwa11 magwa tibatcimut anitibicko'kamowat ka'U'ndciposwaba-
waundibanan. Midac, "Naska nabin!" udinan unapaman. Midac
kiwa11 awinini inabit owabaman nlswi ma'i'ngana8 anigu'pipa-i'tinit.
io Midac anandank: "Mi au nicim paji'k. " Kuma a'pldac no'piming
minawa onondawan uclmayan igut: "Nisaya! mlga'kina klma/rn-
ganawiyan. Kawin minawa kigamiguskatcisinon, " udinan usayayan.
"Tasing wayabamatwanin mai*nganag 'niclma wayabamag, '
kigatinandam/' udigon.

15 Midac ckwatc klwabamat. Midac kaya klnana'a-ndank au inini.
Midac ka'i'nat wldigamaganan awinini kagu tci'r'kitosinik anda-
wat. Midac kaga't ka'i'jitcigat awi'kwa.

Ningudingdac kiwa11 a*I*ndawat au a'kiwanzl niguskactcidira*

w&bamat unlngwanan caylgwa kra,niki8tci'i,ninlwinit. Midac

20 klnwan nanagatawanimat anln katotamogwan tcinisat; ogusan dac

kaya udanisan tciki'kanimigut. A'pidcidac klnawlnandam pana

oganawabaman Ini'u uningwanan.

Ningutingdac kiwa11 ugi'ki'kasi'kawabamigon udanisan. Midac
kiwa11 agut: "Aninsa kin a'pana anabamat a11 kaganawabamat?"
25 udinan awi'kwa osan.

And it is told that the old man was not pleased about it. (And)
he said to his daughter: "I myself should have gone along with
the son-in-law, " he (thus) said to her.

"Oh, dear!" said the woman. "So was I myself eager to go
with him," she said to her father.

And so another time they went canoeing about along the shore.
And then it is said, while speaking to his wife, he was telling her
about his little brother. Whereupon they say, while going on with
his story, they were then passing the place opposite to where he
had been scooped up into the canoe. And then, "Oh, look!" she
said to her husband. Whereupon it is said that the man looked,
and saw three wolves running up from the shore. Thereupon he
thought: "One of them may be my little brother/* And then at
some distance off in the forest he once more heard his little brother
say: "O my big brother! wholly now have I become a wolf.
Never again shall I bother you," he said to his elder brother. "As
often as you see the wolves, ' My little brother do I see, ' shall you
think," (thus) was he told.

And that was the last he ever saw of him. Whereupon the man
also felt at ease in his mind. And then the man bade his wife not
to say anything (about it) at home. And so truly the woman did
(as she was told).

Now, once, it is said, while they were living (at that place),
the old man became troubled in his heart to see that his son-in-law
was growing into the full stature of a man. And then they say
that he began to lay plans to find out how he might kill him;
and yet, too, he feared that his daughter would know that he had
done it. Very much was he bothered, all the time was he watch-
ing his son-in-law.

Now, once, they say, by the glance of an eye was he caught by
his daughter at a time when he was looking at him. Whereupon it
is said that he was asked (by her): "Why are you always look-
ing at him whom you are gazing at?" (thus) said the woman to
her father.

"A, ka, kankuntlnon nintananimasi kaganaw&bamag, " i'kitu.

" Anicagu nanagatawandaman aninti kadicinantawandcikayang

wabang, " cigwinawi i'kitu au a'kiwallji*i*ciguban. Midac kaga't

kiwa11 anat ini'u uningwanan: "Wabang kiganandawantcigamin,"

5 udinan; "kigatawinotcrirnanig namawag, " udinan.

"Aye8!"udigon.

Midac klwa awi'kwa anat unabaman: "Aiyangwamisin! klwini-
sik au; a'pitci matci'a'*kiwanji*i*ciwi. Mia,(pana andotank, ntsat
awiya. Aiyangwamisin dac kin! MIgu gaga't tctnisik klcpin kago
10 ajimamandawizisiwanan," udinan unabaman awi'kwa.

Midac kaga't weyabaninig madcawat, posiwat, awinotcinama-
wawat. Pa'kita*a*nk utciman a* kiwajiic, pabiga ki'tciwasa kita-
gwicinog; minawa paki'ta*a*nk utcimanic mi gipickonagwatinig;
minawa abinding upaki' taa* *n utciman, midac a1 tagwicinowat
15 ajawat wa'tajinodcrirwat namawan. Midac kiwa11 anat a'kiwan-
ji'i'c: "Mi'O'ma kadajinotamawayang. Mi'ku oma andacinota-
mawawa' pan amininingibanig, " udinan unigwanan. Anicadac
i'kito au a'kiwanzi, kawin wi'ka awiya, uginodcia*sin Ini/u madci-
namawan.

20 Midac kiwa11 au inini anat: "Mama'kada'kamig kanaga nama-
tadcikatasimik. "

" Mawijakiciwabat, nintami' kawiyan. "
"Qnj»» udinan a inini.

Midac kiwa11 a4 kiwanzi akiditu: "Amba, misa tcinotci*a*ngwa!
25 Mayanawa* kwag mi tciwabamagwa. A'pitci mamanditowag igi'u
namawag/' udinan uningwanan. Midec ajimadcawat bawi' tigunk.
"Miwiti ijan nawadciwan," udinan. "Nindac oma ningatagum/
udinan.

"Oh, for nothing in particular have I him in mind, that I should
be gazing at him," he said. "I was only thinking where we might
go hunting for game to-morrow," (thus) by way of an excuse re-
plied that malicious old man. And then truly they say that he
said to his son-in-law: "To-morrow let us go hunting for game!"
he said to him. "Let us go to get sturgeon!" he said to him.

"All right!" he was told.

And then they say the woman said to her husband: "Be careful!
for he wants to kill you; he is such an awfully bad man. That is
what he is always doing, he is murdering somebody. And now
do be careful! For surely will he kill you if you have not been
blessed with the possession of some miraculous power," (so) said
the woman to her husband.

And then truly in the morning they set out, they embarked in
their canoe (and) went away to hunt sturgeon. When the hateful
old man struck his canoe, at once far off were they come; when
again he struck his old canoe, then the sight of land went out of
view; when once more he struck his canoe, then they arrived at
the place where they went to get the sturgeons. Thereupon they
say that the mean old man said to him: "This is the place where
we will hunt for sturgeon. It was at this place where the fishermen
of old always used to hunt for sturgeon," (so) he said to his son-in-
law. But not the truth was the old man telling, for never had
anybody hunted for that evil sturgeon.

And it is told that the man said to him: " It is strange that there
are no signs at all of habitation. "

"Long ago it happened, as far back as I can remember."

"Really!" to him said the man.

And then they say that the old man said: "Come, let us now
hunt for them! Exactly at noon is the time we shall see them.
Very big are the sturgeons," he said to his son-in-law. And then
they started for the rapids. "Over there you go at the middle
of the rapids," he said to him. "And here will I remain in the
canoe," he said to him.

MIdac kaga't au inini ajikabat, icat iwiti nawadciwan. Pitclnagi-
dacigu klwan ka'a'nitagwicing ima ka'rnint tci'i'cat, mlnondawat
pipaginit ucimisan i'kidunit: "Micinamagwatug! Kitacamininim
inini!" udinan. MIdac cigu kaya. pa'kitaa'nk utclman.

5 Awidac inini inabit ; panagu kabitawaninit mlcinamawan wi* kumi-
gut. Mic klwa11 awinini ajikanonat: "Tel, tcl, tci, nimicomis!
Kiglcawanimimiwaban," udinan.

MIdac Ingi'u mlcinamawag ka'rnogiwat, klcawanimigut.

MIdac minawa klwa11 ka'icikanonat, krrnat: "Nimicomis!
10 klwawicicin andayan, " udinan ; " kaya dac klgamlc wanicicig
mldcim kagiwawltawagwa ninltcanisag, " udinan.

NIcinigoban unltcanisa8 awinini.

MIdac klwa11 agut Ini'u micinamawan: " 'A11!" udigon; "kiga-
gumin."
15 " 'A!" i'kito kaya win inini; "potcinanga nimpimatis," inandam
awinini. MIdac kaga't ajikumigut. MIdac mi'kwandam andawat
aja nangwana tagwicing. MIdac kanonigut omicomisan igut:
" Sagicigwanan au nama!" udigon.

MIdac kaga't au inini ajisagicigunanat/ mldac acicacigakuwanigut
20 Ini/u micnamawan; mldac iwiti a' kumi' takamiganing pangicin.
Kawln kanaga nibiwisi, unamaman kaya usagicikunanan. MIdac
mamigwa' tciwi*a*t umicomisan. MIdac madcat micinama kaya dac
anigu'plt. W&wicandank kipimatisit. MIdac aniplndigat andawat,
ogucku*a*n wlwan, kaya kanonigut: "Anln!" udigon. "Antic kiwl-
25 tclwagan?"

Ininidac i'kito: "Anlni!" udinan. "Mina tcipwadagwicing?

And then truly the man went ashore, he went yonder to the
middle of the rapids. And as soon, they say, as he was come at
the place where he was told to go, then he heard his father-in-law
calling aloud, saying: "O ye Great-Sturgeons! I feed you a man,"
(thus) he said to them. And then he also struck his canoe.

Thereupon the man looked; and there, with wide-open mouth,
was a Great-Sturgeon ready to swallow him. And they say the
man spoke to him, saying: "Wait, wait, wait, O my grand-
father! You have taken pity upon me in times past," he said
to him.

Whereupon the Great-Sturgeons withdrew (into the deep), for
he was pitied by them.

And then again, so they say, did he speak to one, saying: "O
my grandfather! carry me back to my home," (thus) he said to
him; "and I will give you whatever choice food that I may have
to take home to my children," he said to him.

At the time two were the children the man had.

And then they say that he was told by the Great-Sturgeon:
"All right!" (thus) he was told; "I will swallow you."

"All right!" likewise said the man, on his part; "for such
indeed is my fate," (so) thought the man. And then truly was he
swallowed. And now he was mindful that at home was he truly
arriving. And then he was addressed by his grandfather saying:
"Seize that sturgeon by the tail!" he was told.

Thereupon the man truly took hold of the tail with his hand,
and then was he cast up from the belly of the Great-Sturgeon ; and
so there upon the shore he fell. He was not wet, and his sturgeon
he held by the tail. Thereupon he gave thanks to his grandfather.
And when the Great-Sturgeon departed, then he too went up from
the shore. He was proud for that he had been saved. And when
he entered into the place where they lived, he surprised his wife.
And he was addressed by her saying: "What!" he was told.
"Where is your companion?"

And the man said: "Why!" he said to her. "Is it possible that

Mawlja win k^pimadcaban," udinan wlwan. MIdac anat: "Tci-
ba'kwan!" udinan wlwan. "Agamlng ninginagana nama."

MIdac pasingutcisat awi* kwa. Ani'U'da' pinat uda1 ki' kom.

MIdac anitagwicing agamlng inabit ima klpagudinanit namawan

5 unabaman, a'plticininit namawa8! Ki'tciminwandam awi'kwa.

Ku'piki'tod nayap awi'kwa, ani'i*nat umisayan: "Umba! kiglki'tci-

nibakwa*rgomin!"

Pasiguntcisagwan kaya win umisa*i*ma, aninazibipa'tod. MIdac
kaya win wabamat nlbiwa namawa5. Tabicko modcigiswat.

10 MIdac klwan awinini anandank: "Wagunan a/pidci wandci-
modcigisiwat?" inandam. MIgu' Ini/u ma'kwanimat paji'k papinat
namawan; kawin kaya win ogi(kandanzm, kawln dac kaya kago
wrrki'kitusu

MIdac klwa11 Ingi'u i'kwag wawlp kl*u*cra*wat Im'u namawa8;

15 klnama'ta'ku'kanawat; kra'gonawat agwatclng kaya pindig

andawat. MIdac kiwlsiniwat nlbiwa, kaya namawi'tambln ugram-

wawan. Ingi'yudac abinodcra'g upapa'a*Indanamawan Ini'u wa-

'tambln.

MIdac klwan awa a'kawanzi tagwicing pitcagisat. MIdac Igi'u
20 abinotcr^'g nasiplpa*i*tlwat pa'kic ta' ta( kunawat Ini'u u'tambln.

Medac kiwan anat Ini'u ucicanya8: uAnti ka"U'ndinamag mad-
ciyag?"

" Nimpapa*rnansa uglpiton. "
"Wagunan i8i'u?" udinan.
25 "Namawansa," udigo8.

"A! i'kitowinan!" i'kitoa'kiwanzi. "'Cajnimpaparrnan!' Nomi-

he has not yet arrived? Long ago was it since he himself started
on his way back," he said to his wife. And then he said to her:
"Cook some food!" he said to his wife. "Down by the water
have I left a sturgeon."

And then up leaped the woman. She went, taking her kettle.
And when she reached the shore, she looked at the place where
her husband had put the sturgeon, and what a huge pile of stur-
geons there was! Very happy was the woman. Running back up
from the shore, the woman went, and said to her elder sister:
"Come! he has fetched us a bountiful supply of food."

Then up must have leaped also her elder sister, for down the
path to the water she went running. And she also saw the many
sturgeons. Both were pleased.

And now they say that the man thought: "Why are they so very
happy?" he thought. He had in mind only the one sturgeon that he
had fetched; for he did not know about (the vast quantity of
fish), and he also did not wish to say anything (about his adven-
ture).

And then they say that the women quickly prepared the stur-
geons for use; they smoked them upon drying-frames; they hung
them up out of doors and inside of where they dwelt. And then
they had a great deal to eat, and of sturgeon they ate. And the
children went about outside, eating the spinal cord.

And they say, when the old man returned, he came riding his
canoe upon the shore. Thereupon the children ran racing down
the path to the water, at the same time holding in their hands
the spinal cord.

And then they say that he said to his grandchildren: "Where
did you get what you are eating?"

"Why, our father fetched it."

"What is it?" he said to them.

"Why, sturgeon," he was told.

"Pshaw! what foolishness are they saying!" (so) said the old
man. "'Oh, it was our father! * Why, it is some time since that

kana micinamawan ugl'kumigon kipapa. Cigakuca ugacikutamigon
au kipapa'i'wa," udinan Ini'u ucicanya8.
"MIdec nimpapa'i'nansagu kl'tagwicin."

Awidac a'kiwanzi a'pidci wanagusininig tagwicin. Kawln kanaga
5 kago pltosln. MIdac kabat; mldac inabit, misiwa owclbandan kago
agotanig, agwawanan agotanig agwatcing. Kaya anipindigat
uwlnga mockinagwawawag plndig. MIdec klwan a' kiwanzi kagwlna-
wri'nabit. Weyabamat unlngwanan caclngicininit wandabinit,
kawln kago i' kitosl.

io MIdac klwan minawa ninguting aniclna atiso'kan minawa udinan
uningwanan : " Tcipabanantukayackwawanwayanguban ! "

MIdac klwan anat: "Anln nangwana!"

"MIsa wabang tcrixaiyang," udigon ujinisan. "Ningi'kandan
anindi a'pidci tci*u*nicicing ayagin kayackwawanon, " udinan
15 uningwanan.

Mldac klwan awinini minawa aiyangwamimigut wlwan a'pidci.

MIdac madcawcLgubanan, posiwat minawa. MIgu minawa

andodank au a'kiwanjl'ix; pa'kitcra'nk utcimanic, aja minawa

papiga wasa pitagwicin5g; minawa pa'kita*a*nk utciman mi

20 tagwicinowat ki8tciminisabi'kunk; ki8tciminisabi'k. "Mi'O'ma,"

udigon; "misoma tcigabaiyank, " udigon.

MIdec kaga' t kabawat. MIdec pabamiwinigut ugitabik. Kaga' t
nlbiwa umi'kanawa. Anic awinini wawlp nlbiwa udaiyanan;
ma"u*dci'tonan Wclwan5n, paposi'tod, nanasi'kang minawa.

25 MIdac a'kiwanzi minawa inat: "Skuma iwiti ijan, na8angif
nasi' kan wawanon ! "

"Madcan kin nasi' kan!" udinan.
"Madcan, madcan! Nansi'kan, kidinin!"

by a big sturgeon was your father swallowed. In fact, by this time
is your father digested/1 (so) he said to his grandchildren.

"Why, our father has already come home.*'

Now, the old man was late in the evening arriving home. Not
a single thing did he fetch. And then he went ashore; and as he
looked, everywhere he saw something hanging, pendant pieces
hanging out of doors. And when he went indoors, brimful of things
hanging was the space inside. And then it is said that the old
man knew not where to look. When he saw his son-in-law reclining
at his sitting-place, nothing had he to say.

And now they say that on another occasion, according to the
story, he said to his son-in-law: "Let us go hunting for gull-
eggs!''

Whereupon they say that he said to him: "Well, all right!"

"Then to-morrow will we go," he was told by his father-in-law.
"I know where there is a fine place for gull-eggs," he said to his
son-in-law.

And then it is said that the man was again told by his wife to
be ever so careful.

Thereupon they started away, embarking again in the canoe.
And so the same thing as before the hateful old man did ; he struck
his old canoe, and soon they were suddenly a long distance away;
again he struck his canoe, whereupon they arrived at a great island
of rock; (it was) a great island of rock. "Here is the place," the
other was told; "here is just the place where we will go ashore,"
the other was told.

And then truly they went ashore. And then the other was
guided round to the top. Sure enough, many (eggs) they found.
And as for himself, the man soon obtained many; he gathered the
eggs, loaded them in the canoe, (and) kept on going after more.

And then the old man again said to him : " Do go yonder, son-in-
law, (and) get those eggs!"

"Go yourself (and) get them!" he said to him.

"Go on, go on! Go get them, I tell you!"

Midec kaga't manu ijat. "Magica ningagasi'kawa," inandam,
''tcibwa*a*nitagwicing tcimaning." Agawakuta pltcini'kawan
plnagickawat. Midac ka*u'ndcri*nandank, "Ningatanimickawa."
Payabamltidac inabit aja micawagan agamowan. Midac au inini
5 nondawat i'kidunit: " Micikayackutug, kitacamininim inini; manwl-
ca'ku ajinandawantamawiyag!"

Midac kaga't panagu micikayackwag.

Midec kiwa11 awinini minawa nasab anat: "Tel, tcl, tcl!" udinan.
" Kiglcawanimimiw&ban kuca, " udinan.

io Midac ajinoglwat.

Midac minawa anat: " Nimicomis, klwawicicig andaiyan, "
udinan.

"Aye*," udigon.

Midac awa inini pangi madcltod wawanon.
15 Midac kiwa11 caylgwa piponinit wa'kiwawinigut micikayackwan.
(1 'A* a'V udigon; "nimpi'kwunang owanapin."

Midac kaga't aji'O'wanabit midac ajimadcisat au micikayack.
Midac anipapimisat ow&baman Ini/u a'kiwajri'can abi'tawonag
aya' tawacininit piminagamunit pa'kic paga'a^ku'kwanit. Midac
20 klwan au micigayack ka*i*jimldcinat nawa'kigan.

Midac kiwa11 ka'ixinancibitod klminandank, midac kiwa11 a'kitut:
"Pwa! ml yacmagutinig umu'uwa na8angl ka*u*mwugut. "

Midac kiwa11 awinini kltagwicimigut andat Ini/u micigayackwan.
Midac kipagitinigut ima agaming. Midac kra-nigu'pit kl*a-nipln-
?5 digat andawat.

A'pidci dac kiwa11 minwandamon wlwan kaya unldcanisan. Pana

And then truly against his wish he went. "Perhaps I can over-
take him," he thought, "before he gets to the canoe. " Slow
indeed was (the old man) coming when he met him on the way.
And that was why he thought, "I will overtake him." But
when he turned round to look, already far out at sea was
the other in the canoe. And then the man heard him saying:
"O ye Great-Gulls! I feed you a man; long have you wished
him of me."

Thereupon truly was there a great host of Great-Gulls.

And now they say the man said to them the same thing that
he had said before: "Hold on, hold on, hold on!" he said to them.
"Why, you have taken pity upon me in the past," he said to them.

Thereupon they withdrew.

And then again he said to (one): "O my grandfather! carry
me back to where I live," he said to him.

"All right!" he was told.

And then the man took along a few of the eggs.

Thereupon it is said that now came and alighted Great-Gull, by
whom he was to be taken home. "All right!" he was told; "upon
my back shall you sit. "

And truly, when he was seated, then away went Great-Gull flying.
And as he went through the air, he beheld that contemptible old
man in the middle of his canoe, lying there upon his back, singing
as he went along, at the same time beating time against the canoe.
And then they say Great-Gull muted upon his chest.

And then they say that afterwards, when he rubbed his finger
in it, he smelled of it. Whereupon they say he said: "Phew!
such is the smell of the mute of the one by whom (my) son-in-law
was devoured."

And so it is said that the man was conveyed home by Great-
Gull. And then he was let down over there at the shore. There-
upon he went on up from the water, and passed on into where he
and the others lived.

And very pleased, so they say, were his wife and his children.

au i'kwa, " Amantciguna niwitigamagan, minawa tcitagwicinog-
wan!" inandam awi'kwa.

Midac minawa agut unabaman: "Niwiwisin," udigon. Midec
kiminat wiwan wawanon pangi kapitod. Midac inat: "Tcimaning
5 nibiwa ningra^tonan wawanon," udinan.

" ' t> ! " i' kito i' kwa. Midac kiwa11 ki' klsisangin pangi ka' pitOnit
unapaman. Midac kiwisiniwat.

Midac kiwa11 igi'u abinotciyag sasagitapiwat miminawa wabama-
wat omicomisiwan pitagwicininit. Midac agowat: "Wagunen
10 madciyag?"

"Wawanun," udinawan.

" Wagunen tino wawanun?" udina8.

" Kayackwawanunsa, " udinawan.

"Anti ka'u'ntinamag?"
15 " Nimpapanansa ugipitonan," udinawan.

"An!" udina. " (Ca, nimpoponon!' Norni* kana micikayackwan
uginangwudamigon a kosiwa, " udinan.

Midec kiwa11 ajiuxkipa'rtiwat igi/u abinotcra'g anikiwawat.

Midac kiwa11 au a'kiwanji*i*c anigu'pit; anipindigat, kaga't dac
20 owabaman uningwanan ayanit pindik. Midec kaga't kwinawi-
•i'nabi; kaya inandank anin ajiwabisigwan, a'pitci kwinawi'rnani-
man, Kawin dac kago i'kitusi minawa.

Ninguding dac kiwa11 minawa udinan uningwanan: "Na'angl,
misa minawa tcinandawandcigayanguban. Tcl*a*ndu'U'di' kwa-
25 yang!"

"Anin nangwana!" udinan awinini. Midac anat wiwan: "Uci-
4 ton ma'kisinan."

Midac kagat awi'kwa uci'tod.

Midac kaya win a'kiwanjri'c ucictcikatanig uma'kizinan.
30 Midac madcawad; piponiniguban. Midac w&sa tagwicinowat,

Always was the woman (thinking), "I wonder how my husband is,
and when again he will be home!" thought the woman.

Thereupon again was she told by her husband: "I wish to eat,"
(so) she was told. And then he gave to his wife the few eggs that
he had fetched. And he said to her: "In the canoe are many eggs
I put in," he said to her.

"Oh!" said the woman. And then they say that she cooked
the few that her husband had fetched. Thereupon they ate.

And then it is said that the children were sitting out of doors,
when again they saw their grandfather coming home. Thereupon
they were asked: "What are you eating?"

"Eggs," they said to him.

"What kind of eggs?" he said to them.

"Gull-eggs, to be sure," they said to him.

"Where did you get them?"

"Why, our father fetched them," they said to him.

"Fie!" he said to them. " 'Oh, it was our father!' Why, it has
been some time since that your father was digested by Great-
Gull," he (thus) said to them.

Thereupon they say that back sped the children, racing home.

And now it is said that the old man went on up from the shore;
and when he passed on inside, truly, there he saw his son-in-law,
who was within. And it was true that he knew not where to look;
and he began to wonder what manner of person the other was, so
very much was he puzzled in thought concerning him. But he had
nothing further to say.

And so once on a time they say that he said to his son-in-law:
"Son-in-law, it is now time for us again to go hunting for game.
Let us go hunting for caribou!"

"Well, all right!" to him (thus) said the man. Thereupon he
said to his wife: "Make some moccasins."

Whereupon in truth the woman made them.

And the mean old man likewise had some moccasins made.

Thereupon they set out; it was in the winter-time. And when

" Misa oma na8angl, tcl'uxigayang, " udinan uningwanan au
a'kiwanzl. Midac klwankaga't ima ucigawat, ki'tcraxiganagan
uci'tonawa. Kayadac ki'tci'ixkuta nabanaya'I*. Midac klwa11 au
a*kiwanjri*c cayigwa ki'klcandank wa'todawat uningwanan. MI-
5 dac klwa11 anat ka*rckw£wisiniwat wanagucininig : "Na8angl,"
udinan, "ki8tcipoduwan," udinan. " Midac ki* ki' tcipodawayan
ml'tcigagltclyang tcipasamang; kidai'rminanin klkataiyagotomin
kaya kima'tosh-ianm," udinan.

Midac klwa" kaga't awinini ajipasigwlt, kaga't ki8tcipodawat.

to Ackwapodawanitidac, udinan au a'kiwanzl uningwanan: "Oma
pra*pagiton misan anint, pacu oma ayayan. Ningapagitinanin
aniya'tawag ickuta, " udinan.

Midac kaga't awinini klwa'kwa'kuwabinang tclgaya*r ayanit
Ini'u a'kiwanjri*can. Midac kaya win awinini ajru'cl'tad wl'ka-

15 wicimut. Midac ajiklta'kisinat aji*a*yag6tod uma'kisinan, ka-
wln kanaga kago inandandanzi, "Mlmawin 'i8i'u ningadotag5, "
tci*rnandank. Midac ajru'jicimoni'kat, kaya wlndac a'kiwa11-
jrix tcatclgskutawacin ; kawln maci kagltclsl. Midac klwan
awinini anat: "Anlcina! Amba kagitclciwan tcra*gotoyan Ini'u

20 Ini'u kima'kisinan tcipa'tag magwa ki' tcipiskanag?" udinan.

Midac klwa11 a'kiwanzi nabangin iji*a*ya. Wl'kagu pimiwa-
wuniska. Awidac inini cacingicing midac au a'kiwanzi pitcl-
nag ayagotod uma'kisinican, pa'kic kaya aylntanwawa' tod .
Midac klwa11 awinini cigwa kawln a'pidci wlnibat. Awidac a'ki-
25 wanzi awantcic kaglgito, tatibatcimat ; untcitagwu pa'kic totam
ciktciaiya'kwiat Ini/u uningwanan. A'pldac nibanit, a'pidci

a long way off they were come, "Now this is the place, son-in-law,
where we are to camp/7 (thus) to his son-in-law said the old man.
And then they say that truly there they made camp, a great shelter-
camp they put up. And also a huge fire at one side (was kindled).
And now it is said that the contemptible old man had already, by
this time, made up his mind as to what he would do to his son-in-
law. Therefore they say that he said to him, after they had eaten
in the evening: "Son-in-law," he (thus) said to him, "build up a
great fire," he said to him. "And after you have kindled a big fire,
then let us remove our moccasins, so that we can dry them; our
clothes will we hang up, and likewise our moccasins," he (thus)
said to him.

Thereupon they say that truly the man rose to his feet; in truth,
a great fire he built.

After he had the fire going, then said the old man to his son-in-
law: "Here in this place come you, and throw some of the fire-
wood, near here where I am. I will put it on when the fire gets to
burning low," he said to him.

Thereupon truly did the man heap up a pile near by where the
mean old man was. And then the man, in turn, likewise made
ready to go to bed. Accordingly he took off his moccasins and hung
them up, for of nothing at all was he suspicious that should lead
him to think, "Perhaps some evil will be done to me." And while
he was making his pallet ready, the hateful old man was himself
lying close to the fire; not yet had he taken off his moccasins. And
then truly the man said to him: "Why, come! Why are you not
taking off your moccasins (and) hanging them up to dry while yet
the fire blazes high?" he (thus) said to him.

Now, they say that the old man acted as if he were asleep. Some
time afterwards he rose (from his pallet). And while the man was
lying down at rest, then the old man later hung up his miserable
moccasins, at the same time he kept on talking. And now they
say that the youth, in all this while, was not very eager about
going to sleep. But the old man nevertheless kept on talking, he

kistciki8tcinlbanit. MIdac klwan kaga't au inini ka-ixiwabisit a1 pi
napat. MIdac awa a'klwanzl aya'pi ajikanonat wi'ki'kanimat
tcinibanigwan. Kaga'pldac awinini kinlbat, kawin nondawasln
kanonigut.

5 MIdac klwan kai crunickat au a'kiwanjHxiguban, ka*ixi*o*ta-
'pinamawat uningwanan uma'kisinini, kI*a'*todin ckudank. Kaga-
dac tcaga'kidani'k ml pitclnag kigitut a'kiwajl'ix, i'kitut: "Pa
*pa', tcagitag kago! Na8angi! kima1 kisinan tcagitawan ! " udinan.

Papa'kagu pimiwanicka awinini. MIdac wabandangin uma'ki-
10 sinan tcagitanig; anawidac au a' kiwanjl*ix aja ugra'gwawabi'a'nan.
MIdac ka* kanawabandank awinini Ini/u uma' kisinan kl'kawicimo
minawa. MIdac klwan kagicap kl'potawat a'kiwanjrix, midac
anat uningwanan: "Anln katotaman uma' kizinisiwan tciglwayan?
Wasadac kaya kitayamin," udinan. "Kawin na nljwawan kiglpi-
15 tosinan kima' kisinan?"

" Kawin," udinan.

"Klgawlndamln, na8angl, kadijictcigayan. Ningaklwa," udinan.
"Ninganasi'kanan kima* kisinan," udinan.

Agawadac klwan oganonan awinini. MIdac ajimadcat a'kiwa11-
20 jrix; wlndac awinini mrrma ayat, anic kawin kaskitosln ningutci
tcrixat. MIdac nanagatawandank anln katijictcigagwan, ugi-
' kaniman Ini'u acinisan kaga* 1 tcinanzi' kansininig uma' kisinan.
MIdac kiwa" nindawatc au ajimadci'tad ujl'tad wi'klwat. MI
klwan ka'i'ji'u'da'pinat nisw&bi'k asinln, ka'rjikijabi'kiswat,
25 krr'kitut: " *AU, nimicomia, amba, wlto'kawicin tciklwayan!

was spinning stories; for a purpose of course was he doing it (which
was) to the end that he might tire out his son-in-law. And when the
other fell asleep, into a very deep slumber did he fall. And they
say it is true that what the man had done to him happened while
he was asleep. And the old man now and then was addressing
him to find out if he were asleep. At last the man had fallen asleep,
for he did not hear the other when he was spoken to.

And then they say that after the hateful old man had risen from
his pallet, he then later took down the moccasins of his son-in-law
(and) put them into the fire. And when they were nearly burned
completely up, then spoke the base old man, saying: "Phew!
something is burning up! O son-in-law! your moccasins are burn-
ing up," he (thus) said to him.

Slowly rose the man from his pallet. And then he saw that his
moccasins were burned up, for in fact the evil old man had by
that time thrown them out (of the fire). And then, after the man
had taken a look at his moccasins, he lay down on his pallet again.
And then they say that in the morning the hateful old man built
the fire. Whereupon he said to his son-in-law: "What are you
going to do about getting back home, now that you have no moc-
casins? And a long way off are we, too/' he said to him. "Did
you not fetch yourself two pairs of moccasins?"
"No," he said to him.

"I will tell you, son-in-law, what I will do. I will go back home, "
he said to him. " I will go fetch you your moccasins, " he said to him.
Scarcely even an answer, so they say, did the man give him.
Thereupon the mean old man started away; while the man himself
remained there at the place, for nowhere at all could he go. And
then he pondered what to do, for he knew that his father-in-law
would surely not fetch his moccasins. And then they say that
accordingly he began getting ready to go back home. And so they
say that after he had taken three great stones (and) after he had
heated them, he then said: "Now, my grandfather, come and help
me to return home again! I long to see my children," he said.

Niwlntawabamag ninltcanisag, " i'kito. Midac kaga't ajiu*da-
'pigwanat Ini'u miskwabl' kisunit Ini'u asinln; kwaya'kidac wa*i*jat,
milwiti gwaya'k ajiwabuwat. Midac awasin kaga't ajimadci-
pisut awacimadac abi'ta awaninig kinogibiso. Midac kjra-ni-
•a/'pisut awasin migu ka'a'ni'rjra'ni'tawang; midac ima au inini
kra*nipimusat. Magwadac anipimusat, udaminisutawan pimaya*!*
awiya; midac ajri'nabit 6w<lbaman dac ma'I'nganan pimusanit,
ugi • u 'ndcikanonigon : ' ( Anin , ' ' udigon : ( ' nisaya11 ? ' '

Udinan dac awinini: "Kawin kago."
io "Antic ajaiyan?" udigon.
"Ninkiwa," udinan.

Midac pimiwawldciwat Ini' ma*rnganan kaglgitowat. Awa nini
pimipimusa anlndi asinln ka'a*ni*a'pisunit, awidac ma*rngan
pimaya*r pimusa koni'kang.
15 Midac klwan a'kiwanjrrc tagwucing antawat, wi'kagu pitcinag
kra'nitatagucinoguban, kawin kanaga kago i'kitusi.

Midac win awi'kwa ajikagwatcimat Ini'u osan: "Anti dac wlna
*au kiwltciw&gan?" udinan.

"A, atibri'tug. Pana kaya win ninglpa'ka*i*guban papanda-

20 wantcigat. Ningra-'pidcikwlnawipra*," udinan. " Midac ka'pi-

•u'ndcklwayan/' udinan udanisan. "Pitcinag tatagwicin," udinan.

Midac klwan awinini magwa pimiwldciwat uclman ma*rnganan
a' pidci unanigwantamog pimiwindclntiwat; pa' kic pimi*a*nina-
gamowag andodanksagu awiya manwandangin. Awidac inini
25 kawin kanaga udonandazln cacagunizitat, anawi paba'pi. Midac
caylgwa aji*u*di'tank umicomisan mini'k ka'i'jiml'kana'kagut.
Kagadac anitagwicinowat, udigon uclmayan: "Anln, mina gin oma
wi'a*yayan?"

And then truly he took these stones out (of the fire) red-hot; and
directly (in the path) whither he wanted to go, along that course
straight (ahead) did he roll them. Thereupon the stone truly
started going, more than half the distance home it went before it
stopped. And in the path where the stone had moved, along that
course was the snow melted ; accordingly by that way did the man
travel. And while he was walking along, he began to feel the
presence of somebody at his side; and as he looked, he beheld a
Wolf walking along. And by him, from his place over there, he was
addressed: "What," he was told, "my elder brother?"

And to him said the man: "Nothing."

"Wrhere are you going?" he was asked.

"I am going home," he said to him.

And then, as he and the Wolf went along together, they kept up
a talk. Now, the man walked along where the stone had rolled;
and the Wolf passed along at the side, on the snow.

And they say that when the mean old man arrived at home, for
he was a long time reaching home, he had nothing whatever to say.

Thereupon the woman herself asked her father: "And where
is that companion of yours?" she said to him.

"Oh, I don't know where. He parted company with me, and
also went his way hunting for game. I grew very tired waiting for
him," he (thus) said to her. "And that is why I came home," he
said to his daughter. "Anon will he be home," he said to her.

And now they say that while the man, and his younger brother the
Wolf, were coming hitherward together, very happy were they as
they walked along in each other's company; at the same time they
went singing on their way in the same manner as one does when
in a joyful frame of mind. And the man by no means forgot that
he was in bare feet, yet in spite of that he kept on laughing. And
then by this time he was come at the place which was as far as the
path had been made for him by his grandfather. And when they
were about to arrive, he was asked by his younger brother: "Why
are you going to remain in this place?"

Kawindac kago i'kitusi awinini.

"Arriba!" udigon; "klgataniwidclwin, " udigon ucimanyan.

Kawindac i'kitusl awinini. Midac ajicomlngwa/tawat agatan-
dank tciwindamawat iu ka'i*jiwabistt.
5 Midac agut Ini'u uclmayan ma*rnganan: "Amba!" udigon;
"aninanaba*a*nicin!" Kaya windac au ma-rngan kawln kago
owri'nasin usayayan.

Midac kaga' t ajimadcat. Midac kaga' t aninanaba*a*nat.

Weyibagu anipimisat u'pltcimandan ckuta. Minangwana cigwa

ro tagwicing andat. Midac ini'u uclmayan piwa'kwamuninik umi-

nisa'kanawa mri'ma a'i'jiwinigut Ini'u uclmayan. Midac agut:

"MI oma ka'u*ndcipa'ka*i'nan," udinan.

"Aye8!" udinan.

Midac agut: "Oma nacisiton ninintcing kizitan!"
15 Midac kagat awinini andotank ka-reut uclmayan mai*nganan.

Midac kaga't: "Madcan wawip!" udigon. Midac kaga't awinini
madciba'tod. Midac kitagwicing andat anipindigat. Mi pitcinag
tacikagitcid au a'kiwanjl i c. "MIna pitcinag kaya kin?" udinan
uningwanan.

20 Awidac na£angi kawln kago kanaga i'kitusi. Pisanigu udinan,
"AyeE," i'kitu.

Midac kiwan au a'kiwanjl*i*ciguban ka'ixkwawisiniwat wena-
gucik. Midac kiwa11 a'kiwanzi pana klwan ukanaw&baman Ini/u
uningwanan, kwinawlnanamat. "Amantc kadana'pinanawagan?"

25 udinaniman. A4 pana uganaw&baman uckijigwaning. Midac ka-
ga'pi ajikanonigut udanisan: "Anlnsa anabamat au pana?"

"A, kawln kago!" i'kito. "Anicagu ninganawabamiman maml-
gunisiwan pabamisanit tcigaya'I* usklcigunk, " udinan udanisan.

But nothing did the man say.

"Come!" he was told; "I am going to accompany you," he was
told by his younger brother.

But the man did not speak. And as he smiled at him, he felt
ashamed to tell him about what had happened to himself.

Thereupon was he told by his younger brother, the Wolf:
"Come!" he was told, "walk along in my footsteps!" And the
Wolf also had nothing more to say to his elder brother.

It is true that then they started on. W7hereupon truly did he
follow in the footsteps of the other. In a little while, as he went
along, he caught the smell of fire. It meant that now he was arriving
at home. And then to the place where their path for fire-wood
forked off was he led by his younger brother. Thereupon he was
told: "It is here that I shall part from you," he said to him.

"All right!" he said to him.

And then he was told: "Rub your feet here on my hand!"

Whereupon in truth the man did as he was told by his younger
brother, Wolf.

And then truly: "Go with speed!" he was told. Thereupon
truly the man started running. And when he arrived at home, he
passed on into the lodge. It was at a time when the hateful old
man was in the act of taking off his moccasins. "And have you just
come, too?" he said to his son-in-law.

But the son-in-law said nothing at all. He simply said to him:
"Yes," he (thus) said.

And then they say that after the contemptible old man had
eaten, it was then evening. And so they say that the old man kept
gazing constantly at his son-in-law, not knowing what to make
of him. "What in the world can I do to kill him?" was his thought
of him. All the time was he gazing at him in the face. Thereupon
he was addressed by his daughter saying: "Why on earth are you
always gazing at him?"

"Oh, for nothing!" he said. "I was only watching the dragon-
fly that was flying close about his face, " he said to his daughter.

Kawindac kago minawa udinansln, anawi ugi'kaniman Ini/u osan
andotawanit unabaman.

MIdac klwanmlnawa ninguting a'kiwanzl a'rndawat anat uning-
gwanan anicna atiso' kan : " Misa cigwa minawa tcibandawantciga-
5 yanguban," udinan.

"Anln nangwana," udinan awinini. MIdac minawa anat wiwan
awinini: "Uci'ton nima'kisinan nljwawan," udinan.

MIdac kaga't awi'kwa ka'i'jruxi'tod uma'kisinan, a'pidci
wawani ug ruci'tonan, uglplmigitanan ningutwawan.

io MIdac madcawagubanan minawa. MIdac cigwa minawa wasa
kitagwicinowat. Kuma' pi minawa uganonigon ujinisan w&sa ka' ta-
gwicinowat, mldac a'kiwanjl*ix anat uningwanan: "Ml omasa
tcrircigayang. MIdac kaya oma kawandciyang tcrai'yandawan-
tcigayang. "

15 MIdac kagat ka*uxigawat, kraxiganagawat. Awidac inini
kra*yldana'kamigis klmanisat, wlndac a'kiwanzi kltcatclkickuta-
wacin. MIdac wanagucik klckwawlsiniwat mlmi'a*wa nasab ando-
dank au a'kiwanjHx. Kawln minawa kri'jimaminonandanzl
awinini; a'pitci ma a'kiwanjrix owawl'kiman Ini/u uningwanan,

20 mldacigu a'pidci wandcini'tapapamaniwasik. MIdac minawa tati-
batcimut au a'kiwanzi. Ka'ixinibat ainini, mldac magwa, nibat
minawa kanonat uningwanan, inat: " 'E1, na'angl! pltcimagwat,
kago tcagita minawa!"

Awidac awinini kawln oganonasi; ml ki'kandank kitcagisamagut

25 uma'kisinan. Ogi'kandan awinini keyabi ningutwawan ayat

uma'kisinan pamigitanig. MIdec weyabang unickawat mldec agut

ucininsan: "Kagatsana kigi'tciixiwapis tcagitagin a'pana kima-

'kisinan," udigon.

But nothing more said she to him, for though she knew what
her father had done to her husband.

And now they say, on another occasion during the time that they
were dwelling there, the old man said to his son-in-law, so the story
goes: "It is now time for us again to go hunting for game, " he
(thus) said to him.

"That is true," (thus) to him said the man. Thereupon again
to his wife said the man: "Make two pairs of moccasins for me,"
he said to her.

And it was true that when the woman had finished his moccasins,
very nice was the work she did on them, she did one pair with
porcupine-quills.

Thereupon they set out again. And so in a little while a long-
way off they were come. By and by again he was addressed by
his father-in-law after they had come afar. And this the old man
said to his son-in-law: "Now, here is a place for us to make a
camp. And also from this place will we go to hunt for game. "

And it was true that they pitched camp, they made a shelter-
camp. And the man worked away gathering fire-wood, while the
old man himself lay close by the fire. Thereupon in the evening,
after they had finished eating, then in the same way as before be-
haved the malicious old man. Again was the man not mindful of
the wrong that had been done to him, and that was the very reason
why he paid no heed to him. Thereupon again the old man began
relating stories. After the man had gone to sleep, and while he
was slumbering, then again (the old man) addressed his son-in-law,
saying to him: "Hey, son-in-law! something smells, something
is burning up again ! "

But the man did not speak to him; for he already knew that
his moccasins had been burned up by the other. The man knew
that he still had one pair of moccasins which were quilled. And so
in the morning, after they had risen, he was told by his father-in-
law: "Truly are you exceedingly unfortunate to have your moc-
casins always burning up," he (thus) was told.

Kawln i'kitusl ainini; kra'nru'ji'ta klplzi'kank minawa anint
ma* kisinan.

Mic minawa kl' papanandawantcigawat. Minawadac wana-
gucininig migu minawa nasab andotank a'kiwanzi; minawa uci'ta-
5 wag tcintbawat; midac minawa ayagotowat uma' kisiniwan tci-
pa'tanig. Migu ima ayanimi'kwlnit Ini'u ujtnisan, kra-ntagotod
uma' kisinan ; ujtnisan uma* kisinini agotanig ugra*got5nan uma' kist-
nan ; maskutidac win agotanigiban uma' kisinan ogr i * gotowan
uma' kisinini. Midac ka'i'jikawicimowat. Kuma*a*'pidac minawa
10 awidac klwan awinini ugipra*n amantc kata'i*ndinigwan.

Midac kaga't cayigwa klwan pimiu*nickawan. "Niba," inanimi-

gut. Midac pamicipina*a-ngin Ini'u uma' kisinini, ajipagidinangin

ckutang, Midac au a'kiwanjri*c kacitina ajikawicimut, midac

ajikigitut: "Pa' pa'! kago pltcima'ta. — Na'angi, kima' kisinan!"

15 udinan.

Pasingudcisat awinini awinawatinangin uma' kisinan kamasku-
takotopan, midac anat: "Onowasa nln nima' kisinan. KInisa
kima* kisinan katcagisuman," udinan.

"Kawln," i'kito. ''Kin kima' kisinan," udinan.
20 "Kawln," udinan awinini. "Naska! nln pimigitawan nln nima-
'kisinan," udinan. "Kawln dac kin plmigitasinon kima' kisinan,"
udinan Ini'u a'kiwanjrixan.

Midac klwa11 pttcinag ki'kandank au a'kiwanjri'c kltcagisank
tibinawa uma'kizinan. Midac klwa11 awinini kajtinii ucl'tad
25 wra'niklwat. Midac anat: "Anlc mlsa tcinaganinan," udinan.

Midac a' kitut au a' kiwanzi : " Wlndamawi nindanis tcibltot
nima' kisinan."

The man did not speak; he went on making preparations, put-
ting on his other moccasins.

Thereupon again they wandered about, looking for game. And
so, when it was evening, in the same manner as before acted the old
man; again they made ready to go to sleep; and so again they
hung up their moccasins to dry. Then at the place over there, the
instant that his father-in-law had turned his back, he then changed
the place of his moccasins; the moccasins of his father-in-law were
now hanging where he had hung his own moccasins; in the place
where his own moccasins had been hanging he now hung the mocca-
sins of the other. And then they went to bed. And then for some
time afterwards, so they say, did the man wait to see what the other
would do.

And then truly by now, they say, was he risen from his pallet.
"He is asleep, " the (youth) was thought to be. And then he took
down the other moccasins (and) he laid them in the fire. Where-
upon the hateful old man at once lay down, and then said : " Phew !
a smell of something comes this way. — Son-in-law, your mocca-
sins!" he said to him.

Quickly springing to his feet, the man went and grabbed his
moccasins, which he had hung up in a different place, and then
said to the other: "Here are my moccasins. It is your moccasins
that have been burned up," he said to him.

"No," he said, "it is your moccasins," he said to him.

"No," to him said the man. "Look! worked in quill are my
moccasins, " he said to him. "And not quilled are your moccasins, "
he said to the disagreeable old man.

And then they say not till now did the mean old man realize
that his own moccasins had been consumed in the fire. Whereupon
they say that the man at once made ready to go back home. And
then he said to the other: " Now, then, I am going to leave you, " he
said to him.

Thereupon said the old man: "Tell my daughter to fetch my
moccasins."

96
"Aye*!" udinan. Midac ajikiwat ainini.

Midac kiwa11 au a'kiwazi ka'a'nimadcanit uningwanan kaya win

anotc anu'ixitcigat. Anlc kaya win asinln utanugicapigiswan, anic

w*aylba win asin a' tay&bi'kicin. Midac minawa anuwrixigicabi-

5 'kiswat, mlgu minawa wayiba a'tayabi'kicininit. Kaga't ml

ki8tcra'no'kIt wi'kiwat.

Midac klwan awinini anitagwicin antawat. Midac anat: "MI
a'pana iwiti kipapa kinaganag. Ukltcagasanan uma'kisinan,"
udinan Ini'u winimon.

10 "On!" udinan. " Kaga' plduksa mayamrkawitotasut. A'pidci
anode kI*a*yindodank," i'kitu awi'kwa. Midac klwan a'kitut
minawa: "MamI nomag ta'a*ya iwiti. Uga'ki'kandan Iu a'pidci
anotc kra'I'ndotank, " i'kitu. " Panima wabank ninga-u'ji'tow&nan
ma'kizinan," i'kito. Midac klwan gaga't wey&baninig kruxi'tfxl

15 Ini'u ma'kizinan. Midac klwan anicna atiso'kan awidac kaya i'kwa
sazl'kisit, ajini'kazuguban PIdaban5'k, midac awi'kwa klwana' pi-
tod Ini'u ma'kisinan wlmadcitod. Midac ka'ixiwunickat awi'kwil
kaga tciwabanininig, midac klsaga'g/nk ka'i'ckwasasagawat. Midac
ka*i*jiklgitut pagitot Ini/u ma'kisinan: "Onu'we ma'kisinan kitanis

20 PItaban6*kopItonan." Midacigu ka'a*ni*a-'pisi'kamagatinig wiban
mlgu' ima kra*ni*a*yamagatinig ma'kisinan, kru'tisigut au a'ki-
wanjl*ix.

"A' ta, nlndanis PIdabano' k! " Midac wlpl' tcit a* kiwanzl.

Ka'kici'tat kra'nimadca kl'klwat; agawa ugacki'ton pimusat.

25 Ka*i*natcit ki' twan aniklwipimusat cacaganisit. Midac anitagwicin

antawat. Kawin kago awiya udikusln. Miya' ta minawa nanagata-

"All right!" he said to him. And then back home went the
man.

Thereupon they say that after the departure of his son-in-law,
the old man likewise did all sorts of things. He too tried in vain
heating a rock, but soon would the rock become cool. And again he
tried heating it, and another time it would quickly become cool.
Truly he worked hard to get back home.

And now they say that the man kept on till he arrived at home.
Whereupon he said to one (of the women): "Back at yonder
place have I left your father. All burned were his moccasins," he
(thus) said to his sister-in-law.

"Really!" she said to him. "And so at last he brought it on
himself. Very persistent is he always in the doing of some sort of
mischief, " said the woman. And then they say that she said again :
"Just for a while, now, let him be there. He will then realize the
consequence of his repeated efforts at doing all kinds of things,"
she said. Thereupon they say that truly on the morrow she then
made the moccasins. And now they say, so goes the story, the
woman who was older than the other, who bore the name of Coming-
Dawn, was the woman who tied the moccasins into a bundle, as if
she meant to take them. Thereupon, when the woman had risen
from her couch at nearly the time of the break of day, then accord-
ingly out she went from the lodge, after she had arrayed herself in
fine garments. And so, after she had spoken, she flung the moc-
casins: "These moccasins does your daughter Coming-Dawn bring. "
Thereupon, at the moment when the light of day was breaking,
then to yonder place at the same time went the moccasins, going
to the place where the old man was.

"Good for you, O my daughter Coming-Dawn!" And then was
the old man going to put them on. After he was ready, he then
started on his way back home; hardly was he able to walk. His
feet had frozen on account of his attempt at walking on the snow
in bare feet. And now he kept on until he arrived at home. Not
a single word had any one for him. What he did again was to

9»

wabamat ini'u uningwanan; inanimat anln ka'i'jikackru't tcipiki-
wat, inandam. Magwadac kanawabamat ml odanisan ajimagwaya-
bamigut midac agut minawa: "Aninsa anabamat kanabamat?"
udinan.

5 "An ka! Anicasagu kanawabamiman Ini'u maskutclsiwan paba-
motanit plndciya*!* uskicigunk, " udinan. Minawagu kayabi uwl-
ji'a*'tawan uningwanan. Midac ajimi'kwandank owiti kistciklc-
kabi'kang; midac anandank. "Mri*witi kadiciwinag, " inandam.
Midac klwan minawa ayeyawat a'kitut a'kiwanzi: "^mbasinona,
io na8angl, awicacoskutciwata owiti !" udinan. " Cacoskutciwami-
waban kuca'ku mawija amininlngibanln," udinan. "Ningi'kandan
anti unicicing, " udinan.

Midac a'kitut awi'kwa: "Cigwa kutakln minawa!" udinan ini'u
osan.
15 "A, anicasagu nintina. Ozam pisanayayang pacigwan; kayadac
pi'tcagljiga'k. Owitidac tcra'wa'tatiyang," udinan udinasan.

Kawlndac kago awiya udikusln, anawi ugi'kanimawan wai'jic-
tciganit Ini'u osiwan anandaminit kaya.

Midac minawa kanonat unigwanan: "Anin, na8angi, klwH-
20 cana?" udinan.

"Anin nangwana!" i'kitu.

uArnbasau!" udinan.

Midac madcawat, madclna'u^dabana'kon. Midac iciwinat unin-
gwanan katicicocoskutciwawat. Midac kiwan cigwa kitagwicinu-
25 wat, anln kadicinank awinini kickabi'kani nangwana! "Awisa,
na8angl, klni'tamsa klgacoskutciwa," udinan.

"Anic dac kin?" udinan.

keep a constant eye upon his son-in-law; his thought of him was
to know how he ever succeeded in getting back home, such was his
thought. And while he was watching him, then by his daughter
was he caught looking (at him). Whereupon he was told by her
again: "Why are you always looking at him whom you are gazing
upon?" she said to him.

"Oh, nothing! I was merely looking at the whirligig-beetle that
was crawling about inside of his eye, " he said to her. And still
again he wished to contend with his son-in-law. And then he
thought of that great steep cliff yonder. And this he thought:
"Over there will I bring him," was his thought. And now they
say that again, while they were continuing (there), the old man said:
" I tell you what, son-in-law, let us go tobogganing at yonder place!"
he (thus) said to him. "Down the hill long ago used to slide the
men of times gone by," he thus said to him. "I know where there
is a fine place," he said to him.

And then said the woman: "There you go again!" she (thus)
said to her father.

"Why, only in jest am I saying it to him. So quietly are we con-
tinuing in the same place, and, too, the days are so long. And
over there we can go and have a contest," he said to his daughter.

But there was not a word for him from any one, for well they
knew what their father wanted to do and what his thoughts were.

And then again he addressed his son-in-law, saying: "Why,
son-in-law, do you want to go?" he said to him.

"Well, all right!" he said.

"Then come on!" he said to him.

And then they set out, taking along their toboggan. And then
he took his son-in-law to the place where they were to coast down
the slope. And now they say, on the occasion of their arrival,
what did the man behold but a steep cliff! " Now, then, son-in-law,
you are the first to go coasting down," (the mean old man) said
to him.

"And why not you?" (the son-in-law) said to him.

IOO

"Ante, panima nln iskwatc, " udinan. " 'Awau!M udinan.

"Awisa," udinan inini.

MIdac klwan caylgwa ajiwawacicimat Ini/u udabana'kon, mldac
Hnat lni'u uningwan^n . "Mi'ku andotamuwa^ pan amininlngibanln,
5 iijita' kupisut au w&coskutciwat, " udinan. " MIdac kaya gin
ka'i'jita'kupisuyan/' udinan; "magica klgagitac," udinan.

Anln, mldac kaga't awinini acictcigat; mldac ajita'kupinigut Ini'u
ujlnlsan udabanakong. " 'Au, mlsa' ka*i'jikantciwapininan/'
udinan. 'Au, anlc mlsa caylgwa au a*kiwanzi ajiwawajikabawit anln
10 iu a'pidci ka*rjiki8tcikiclpisugwan inandank. Pa'kadcigu kasasa-
'ka'amlt au a'kiwanjri*c, mlsa' kantciwapinat udabana'kon.
Kawin kanaga wimadcasl au udabana'k, anawidac iu kickabi'ka
intigu conca'kwat ajinagusit awasin tibi wantcino'kickagwan.
Minawa anigu'k ogantciwabinat.

15 MIdac anandank au inini: "Manu, pangl nlngamadclyabon!'1
MIdac kaga't. MIdac anandank: "Kljik ninglcawanimigoban."
MIdac ka*i'jra''pidcinagaskat au utaban.

Naskadac inabiyu'k! tibi'ku wabandamag kickabi'ka klw&-
bamawa kljik pata'kisut nawadabi'k. MI Ini'u kacawanimigut au
20 Macos unlngwanan.

MIdac kiwa11 ka'a^pidcipwanawi'a't tcimadclyaponit ml klwani-
skat awinini klyapa*u*tisut. Mldac kra*'kwamatciwatabanlit Ini'u
tabana'kon, mldac anat: " 'Au, klni'tam dac," udinan.

' ' Awisa ! ' ' i' kito a' kiwanzl. ' ' Anlc ml kaya nln kadiciwabisiyan ,
25 inandam tibicko unlngwanan ka'i-jicawanimigowizinit.

101

"Why, not till (you are) done, (then will) I (go)," (the man) said
to (his son-in-law). "Come on, now!" said (the son-in-law) to him.

"Very well," to him said the man.

And now they say that already had (the father-in-law) fixed in
place his toboggan, whereupon he said to his son-in-law: "This is
what the men of yore used to do, on (the toboggan) was tied the
one who was to go coasting down," he said to him. "Therefore will
you too have to be bound on," he said to him; "lest perhaps you
bounce off," he said to him.

Well, and so that truly the man did; and so he was bound (with
cords) to his toboggan by his father-in-law. "All ready, now I am,
to push you off," he said to him. Now, then, now it was that al-
ready was the old man standing in place, thinking in what direc-
tion (the youth) would be going with such awful speed. With
great eagerness did the malicious old man dig his feet (into the
snow for a purchase to push), and now he began heaving against
his toboggan. But not at all would the toboggan move, even
though the cliff was as smooth as ice, for such was the look of the
rock down which (the youth) was to slide, (but the toboggan would
not go). Again with his might he heaved against it.

And now willed the man: "Only let me slide but a little way!"
And so he did. And then he thought: "The cedar took pity upon
me once in times past." Thereupon the toboggan stopped in its
downward flight.

Therefore now look you! wherever you behold a high cliff, there
you will see a cedar standing near the edge of the rock. That was
the one by whom was blessed the son-in-law of Mashos.

And then they say, after (the old man) could not start him
coasting down, then did the man get up (and) untie himself.
Thereupon back to the top he fetched his toboggan, (and) said
to the other: "Now, then, it is your turn," he (thus) said to him.

(< All right!" said the old man. "Naturally the same thing will
also happen to me, " (so) he thought, (believing he would be blessed)
in the same way as his son-in-law was blessed.

102

MIdac awinini ka*i'jita'kupinat udabana'kung ka/rnabintgut-
sagu. MIdac kiwa" a'rndaci'kawat wI*a''prtcimadcI*a*posu au
udaban. "Anlc mlsa i1'!" udinan. " 'Au, mri,u!" ajikantciwabinat
udabanan.
5 Panagu Micos madciyabonu, mlsa'pana abidabonut a'kiwanzl.
Kuma'pl klwan cavlgwa paplpagi au a'kiwanzi, i'kitut: "Nintci-
mamban!" Minawa/'NintcImaban!" Minawa, " Nintclmamban ! "

MIdac klwan ingi'u i'kwawag ki'kanimawat caylgwa osiwan

kV pa* kinawimint. MIdac *i8i'u utclmanini wa'iximadcamagatinig.

io MIdac Igi'u i'kwawag kistciwInamowat, wlmadcamagatinig anindi

andananimigunit. Anita4 kwabitowat; mlgu klwan ajimamadwaskag

iu tclmanic, wa*a,<prtcmadcamaga'k.

MIdac klwan awinini ka'kwlnawibra't, "Mlsa' kaga'pl klpa'ta-

•i'tisut, " udinaniman. MIdac anra*ciklwat. Anitagwicingidac

15 andawat owabandan ajinagwatinig ima ka/ tajimamantcikuna-

mowat iu tclman ingi'u i'kwawag. MIdac ima a*rntawat, mldac

keyabi nongum antawagwan.

Pinawidis kragota Macos utatiso'kanan.

SERIES II. Nos. 4-43.
(Told by J. B. Penesi.)

4. Ottawa- Woman
(Udawa'kwa8).

Ningudingsa klnwan kra'i'nda udawa'kwa, niji'kawizi. Kawln

20 ininiwan udayawasln anode kago udoji'ton, a'picimunan ka'kina

gagon ka'i'jitcigawad i'kwawag, mackimudan kaya; ml*r'u aniwa'k

103

Thereupon the man bound him to the toboggan in the way that
he himself had been tied. And now they say that while he was
busy with him, eager was the toboggan to coast away. "All right,
now!" he said to him. "Go ahead!" He shoved off the toboggan.

And then old Mashos started sliding off, forever away went
coasting the old man. After a time, they say, then with a loud
voice the old man began calling: "0 my canoe!" Again, "O my
canoe!" Again, "0 my canoe!"

Thereupon it is said that the women knew that now was their
father being vanquished in the contest. And then was his canoe
eager to go. Whereupon the women tried with great effort to hold
it back, (but) it was eager to go where it was thought (the master)
was. They tried in vain to tie it down; but they say that the
miserable boat got to creaking, so anxious was it to be off.

And now they say that after the man had become tired waiting
for the other's return, "Therefore at last has he done harm to him-
self," was his thought of him. And then on his way back home he
went. And on his arrival there at home, he saw how it looked about
the place where the women had striven to hold the canoe. And
there they lived, and perhaps even to this day they may be
there.

The gizzard of the ruffed grouse now hangs aloft for the story
of Mashos.

SERIES II. Nos. 4-43.
(Told by J. B. Penesi.)

4. Ottawa- Woman.

Now, once on a time, it is said, there was an Ottawa- Woman ;
she was alone. She did not have a husband, yet various things

104

kawin a* pidci kackandanzl nicikawizit. Apa* kwaiyan gaya udoji'a'n
pa* kibodciga.

Ningudingidac ugi'kandan abinodciyan ayawat wlyawing. A'pl-
•idac caylgwa wanigra/wasut, pinawan nt'tam klnlgiwan ga'kina
5 tac anode pabamisatcig andaswawanagiziwat — pinawag ga' kina
gaya pinasiwag. MIwani'u kanlgi*a*t ga'kina ogra*ninaganig6,
mlya' ta pinawan, kawin uglnaganiguzln. ' Asa'u bina gl' kito :
" Kawin nin wf ka ninganaganasl wa8a'u kiganan; a' panagu monjag
pa'cu ningataya tibitcra-yagwan kiganan."

10 Midac *i8i'u a' pidci wandciwSngawizit *a8a'u pina.

Minawa ninguding ugi'kandan abinodciyan ayawat. A'prrdac
minawa wadcidcisanig tcinlgi*a*wasut, minawa uglnigi*a-n ga'kina
andaswawanagisinit awanslyan. MIgo*r'u minawa ka*a*nljinagani-
gut ka'kina, mlya'ta waboson, kawin uglnaganigusln. Krr'kito

15 'a8a'u w&bos: "Kawin wl'ka nin ninganaganasl wa8a'u kiganan,"
kri-'kido. uMro*man pana tclnamadabiyan."

Asin idac w&bozunk ijinaguzitug; mrr'u ajini'kadagwan rrma11

w&bos namadabit. Monjag Igi'u anicinabaeg ugltlbadotanawa 'i8i'u

wabos namadabit ijini* katag. Mri'dac ' a8a'u wabos monjag

20 wandcipimadisiwad anicinabaeg; usagi*a*n Ini'u ugln, *a8a

|**'U

wabos.

Midac minawa kraindat 'a8a'u udawa'kwa. Ninguding minawa
ugi'kandan ayawat abinondclyan. A* pi minawa nagi'a'wasut
kIngonya8 uginigi*a*8, ga'kinagu andaswawanagisiwad kingonyag.

105

she made, — mats and all the things that women are wont to
make, likewise bags; for that very reason was she not so
very sad that she was alone. Reed mats she also made, and she
spun twine.

Now, once she felt that there was a babe within herself. And
when the time came for her to be delivered, there was born first of
all a ruffed grouse, and then all the various creatures of the air, as
many as there were, — ruffed grouse and all the birds. Now, by
all those to whom she had given birth was she forsaken as fast as
they came, save only by the ruffed grouse, by it was she not aban-
doned. The Ruffed Grouse spoke, saying: "Never will I leave
this mother of ours; for always will I be near by, no matter at what
place our mother may continue."

Such is the reason why so very gentle a ruffed grouse is.

Another time she felt that she was with child. And when the
time was come again for her to be delivered, again she gave
birth to all the game-folk, as many as there were. Now, by them
all, too, was she forsaken as fast as they came, save only by the
hare, she was not deserted by it. Said the Hare: " Never will I
leave this mother of ours, " he said. "Here in this place will I
always sit."

There was a rock, probably in the likeness of a hare ; accord-
ingly it may have been called by the name of A-Hare-that-is-
seated-there. Always have the people referred to what was called
The-hare-that-is-seated.1 Therefore such is why the hare is
always around where dwell the people; he loved his mother, the
hare (did).

And so there continued Ottawa-Woman. Another time she felt
that she was with child. When the time was come for her to be
delivered, to fishes gave she birth, to all kinds of fishes, as many as
there were.

1 The seated hare is frequently spoken of in Ojibwa mythology. It generally,
though not always as here, is associated with Nanabushu.

io6

Migu menawa gakina gra-ninaganigut unldcanisa8, miya'taadi-
'kamagwan, kawin uginaganigusln. Mri*'u ka'i*'kitot *a8a'u adi-
'kamag: "Kawin nln wi'ka ninganaganasl *aea'u kiganan. Ka'kina
miziwa asking tibisaga'i'gan td*a-yagwan, po'tcima11 ningataya,"
krr'kido.

MIdac iu kaega't ajiwaba'k, miziwa ayawat kingonyag ka'kinagu
saga*i'ganing kIngoni*kawan. MIdac minawa anode kago inanu'kl-
gubanan. *A8a'u odawa'kwa anawindubanan ku'kumisinan.

Anlc ml a' kosit.

5. Snapping-Turtle and Caddice-Fly
(Mi'kina'k umi'tigwapicimuni'ka kaya).

10 Ningudingisa' kinwan odatowag ga'kina andaswawanagizit —
mi'kina'k, tatabi'kina'k, posi'kado, miskwadasi; mrr'u ga'kina
ajimamawioda'towat. WInidac mi'kina'k ugimawi. Ningudingi-
dac mi'kina'k ina'kuniga. wl*a*ndubanit; umitigwapicimuni' kan
uwiawimiganan. Mi jigwa ujl'tawad wl*a*ndubaniwat; krkistci-

15 manidokazu mi'kina'k. A' pi wa*a*ndubanit klki'tci'i'nandam
gaya.

"A yo-u nindamaya'o'sa,
Ya 6, ya 'i*, ya li*t ya 'ie, ya *i*.
A yo-u nindamaya'6'sa,
20 Ya 6, ya 'i*, ya 'i*, ya 'i*, ya 'i*.

A yo-u nindamaya*6*sa,

MIdac klmadcawad a'pidci nibiwa uwidciwan uduckinigima8.

A'pri'dac wadisat umi'tigwapicimuni'kan oda'tonit, pijiji'k paga-

25 maganan uda'kunanawan; kawin pa'kan gago ogra*yas!nawa,

mlya'tagu pagamaganan. Mrrdac cigwa mawinadamuwad rr'u

107

So again by all her children was she forsaken as fast as they
came, save only by the whitefish, she was not left by it. For
this was what Whitefish said: " Never will I leave this mother
of ours. In every place upon earth wherever a lake may be, even
there will I be," he said.

And that, sure enough, has come to pass, everywhere are there
fishes, and in all the lakes are there fishes. Thereupon she took
up her work again, making all sorts of things. Ottawa- Woman was
the name that our grandmother was called.

Well, that is as far as (the story) goes.

5. Snapping-Turtle and Caddice-Fly.

Now, once on a time they say there was a town of every kind
(of turtle) that was, — a Snapping-Turtle, a Soft-Shelled Turtle, a
Musk-Turtle, a Painted-Turtle; thus the total number of them
that lived together in a town. Now, Snapping-Turtle himself was
chief. So once on a time Snapping-Turtle announced that he planned
to go to war; against Caddice-Fly was he going to fight. Thereupon
they then made ready to go to war; greatly did Snapping-Turtle
conjure for magic power. At the time when setting out for war,
very proud was he too.

"A yo-u, I am leader of a war-party,
Ya 0, ya ' i8, ya * i8, ya ' i8, ya ' i8.
A yo-u, I am leader of a war-party,
Ya o, ya ' ie, ya ' i8, ya ' i8, ya ' iE,
A yo-u, I am leader of a war-party,
Ya o, ya 'i8, ya 'i8, ya 'i8, ya *i8. "

And so, when they started away, very many youths he had in his
company. And when he got to where Caddice-Fly had a town,
nothing but their war-clubs did they have in their hands; nothing
different did they have, simply their war-clubs. Accordingly,
when they rushed to attack the town, the town of Caddice-Fly, then

io8

udana, mi' tigwapicimunic udOdana, mrr'we migadlwad. Kicpin
awiya niiint podanidiwag mri8'11 minawa pimadisiwad; kayadac
pa'pas^ganandiwag migu gaya iu andodadiwat, podanidiwat. Kaya
Iniu mi' tigwapicimunic uduckinigima8 andodaminit awiya pigwaga-
5 namint, podanidiwag; medac nayap nabisawat ajinaguziwat. A' pi
aninawa'kwag, mri*'u cigwa cag5dci*i*nt mi'kina'k; kawin kacki-
■i'dislwag tcibi*i*madci*i*diwad, apidci ki'tci mlgadiw^g. Kaga'pl
mi'kina'k cagodci*a\ Kaga'pi ga'kina kinisima uduckinigima8;
wlna'ta mi'kina'k kawin klntsasi, kl'ta'kuna. Ugikgtnawanimigon

10 umi'tigwapicimuni'kan. Kawin pagitinasi tctp^bamusat. Kaga'pi
dac krr'kido mi'kina'k: "Taga, pagidiniciyu'k! Kawin ningama-
dcasi. Monj^g ningawldclwa kigwisis," udinan Ini'u umi'tigwapi-
cimunikan. Kipagudina. Kaega't monj^g uwldciwan ini'u uckina-
wan, umi'tigwapicimunika ugwisan monjag pg,bamusawg.g. Ningu-

15 dingidac i'kidowag *a8a'u uckinawa mi'kina'k gaya: "T^g^na,
pabamadisida!" i'kitow^g. "Owidi ina'kaka ningabra*nunk ija-
da!M Ugigagwadciman os^n 'aea'u uckinawa, ugipagidinigon d^c
os^n.

Midaic klmadcawad mi'kina'k widclwad Ini'u uckinawan; pinic

20 kim^dabiwad kistcikistcigaming. Mid^c iman pabamusawad mlta-

w^ngang. Ninguding kago onondanawa madwasininig, tclsa'kan

^gama'klng. Mld^c a' kidot ' a8a'u uckinawa : "A'pagicsaijany*mk, "

i'kido 'au uckinawa.

"Awau, ijadae!" udinan mi'kina'k. "Anin d^c kadicikaskitoyank
25 tcrrcaiyang?" udigon. "Omasa binsun niningwink."

Medac ka°ga't ima kl*a*sat Ini'u skinawan uningwlnk. Medac
kipa'kubit au mi'kina'k agama'klng ijat aniwak; kinwanj kra*ni-

109

did they fight with (the Caddice-Flies). When any one was slain,
they breathed upon him, whereupon back to life he came; and if
they had their shells cracked, then the same thing they did to one
another, they breathed upon one another. The same, too, did the
youths of Caddice-Fly whenever any one was torn to pieces, they
breathed upon him; whereupon they would take their places,
looking the same as before. When it was getting well on towards
noon, then was Snapping-Turtle being overcome; (his youths)
were becoming unable to bring one another back to life again, very
hard were they fighting one another. At last Snapping-Turtle was
vanquished. In the end all his youths were slain; only Snapping-
Turtle himself was not slain, he was taken captive. He was guarded
by Caddice-Fly. He was not allowed to walk about the place. So
at length said Snapping-Turtle: "I say, do you set me free! I will
not go away. All the time will I go in company with your son,"
he said to Caddice-Fly. He was set free. Sure enough, all the
while was he in company with the youth, the son of Caddice-Fly
and he were always walking about the place. Now, once on a time
said the youth and Snapping-Turtle: "Come, let us go on a
journey!" they said. "Over this way, toward the west, let
us go!" The youth asked his father, and he was given leave by
his father.

Thereupon they departed, Snapping-Turtle going in company
with the youth; (they continued on) till they came out upon the
great sea. And then there they wandered along the beach. Pres-
ently they heard the sound of something fall, (it was) a con-
juring-lodge on the other shore. Thereupon said the youth:
"Would, indeed, that we might go over there!" (so) said the
youth.

"Very well, let us go over there!" to him said Snapping-Turtle.
"And how shall we be able to get over there?" (Snapping-Turtle)
was asked. "Do you get into this armpit of mine."

Whereupon truly there in his armpit he placed the youth. So then
down into the water went Snapping-Turtle; to the other shore he

taji'ta agama'klng krrjat. A'pri'dac animockamut ogipagidinan
ini'u uckinawan. Mri'dac ajiwcibandamowat pada'kidani'k tcl-
sa'kan. Midac ka'a-nljiplndigawat i*i*man tcisa' kaning, a'pidci
mockinawa8 ima ayanit pindik tcisa' kaning; kaglgitowa8 naga-
5 mowa8 gaya. Tgi/u pindik tcisa* kaning ayawat udaji*i*ndanawa
miziwa owa kijik undinun kaya; mri-'u wandcimamasi'kag ri*wa
tcisa' kan. Kiwi' taglk wandanima'k, ka' plciwaba' k mawija, kaya
kadanljiwaba'k panima — mrr'u ga'kina andajindamowad. Kin-
wanjidac ka'a'yawad iman tcisa' kaning, kra*nizaga*a"mog minawa.
io Inabiwat iwidi awasina'kaka ningabra*nunk w&bandandanawa
wadci11, nibawa gaya pabamisanit pinasiwa8 Wcibamawa8. Mlna-
wadeci'kido 'a8a/u umi'tigwapicimuni'ka ugwisan: "Taga, ijadae!"
udinan mi'kina'kwan.

" 'Au, ijadae!"

15 Krrjawag, nibawa uglwabamawa8 panadcaiya8. Paejikidac
ogro'da'pinan 'a8a'u uckinawa ml win Ini/u ka' piglwanat. Minawa
kl' piplndigawag iwe tcisa' kan; kawl'ka anwasasinini. Awidac
uckinawa uglgagwadciman Ini'u naganizinit: "Ningudingina'ku
kibitci*rsa O'u* tcisa' kan? "

20 "Kawln wl'ka kibitcisasinon mini'k pa'klwank, kawln gaya
wl'ka tagibitcisasinon mini'k kadania' klwank. KIcpin a'ta miziwa
anigu'kwag owe kijik anwa'tink miya'ta* magija tcigibitcisagiban.
Kawln kanabatc wl'ka tatatagu anwa' tinzinon anigu'kwag owe
kijik."

25 Midac ka'pijisaga*a*mowat; minawa ug!pina*o'wan iman uning-
wlng Ini/u uckinawan, kaya lni/u panadcaiyan. Midac ka'pljipa-
'kublt mi'kina'k, piglwawat. Kagadac pamljagat mi'kina'k ugi-
mi'kwandan ga'kina klnisimindiban uduckirilglma8. Midac ka'i'ji-
gitciwapinat Ini'u uckinawan panadcaiyan gaya. Ningudci kri-na-

30 ' kwajiwa. mi' kina' k. Awidac umi' tigwapicimuni' ka ugwisan agawa

Ill

went in a fairly easy way; a long while he spent getting over to
the other coast. And when he came out on the shore, he let the
youth out. Thereupon they beheld the conjuring-lodge standing
there. And so, when they went into the conjuring-lodge, (they
saw that) it was very full of them who were there inside; they
were talking and singing. They that were inside of the conjuring-
lodge were talking about the full extent of this sky, and of the
winds; that was what caused the conjuring-lodge to sway. Of the
wide circle of the sky from whence blow the winds, of what had
happened in times long ago, and of what was to come to pass in the
future, — concerning all such things did they talk. And after
they had been in the conjuring-lodge a long while, they up and
went outside again. On looking off towards the west, they beheld
a mountain, and many birds that flew about they saw. So again
said the son of Cadd ice-Fly: "Pray, let us go over there!'* he said
to Snapping-Turtle.

"All right, let us go!"

They went over there, many young birds they saw. Now, one
of them the youth took up, and that one he fetched back. Again
they went into the conjuring-lodge; never did it cease swaying to
and fro. And the youth asked of him who was leader there: "Is
there ever a time when this conjuring-lodge is still?"

"Never has it ceased swaying since the world began, and never
will it be still as long as the world lasts. Save only when the whole
expanse of this sky is calm, then only might it perhaps cease sway-
ing. Never seemingly is it calm at one and the same time in all
the length and breadth of this sky."

Thereupon they came on out of doors; again (Snapping-Turtle)
placed the youth in his armpit, and the young bird also. And then
down into the water came Snapping-Turtle, back on their home-
ward way they came. And when nearly reaching the shore, Snap-
ping-Turtle became mindful of all his youths that had been slain.
Whereupon he flung out (into the water) the youth and the young
bird. Off in another direction through the water went Snapping-

112

kimockamo. Paecu' ayamagatini, agawadac uglgacki'ton kTpimi-
jagat; kaya iniu upanadc^ya^siman a'pidci kicapwapawawan.
Ugipaswan dac kamijagat. Midac klplmadcat ptglwat. A'pH'dac
ka' tagwicink osan andanit, a'pidci uglsagra/wan ini'u panadcain-
5 y?n.

Nagadcidac krpi'animi'kTka; tibicko iman ayat panadca11
mri*man ki1 pinondaguziwad animi'kig kl* piwabamawad unidcani-
siwan. Minawadec kra'niklwawag animi'klg.

Midac ka'i'jimadcawad pinawidis kra'goda.

6. Snapping-Turtle goes to War
(Mi'kina'k nandubani).

io Ninguding klnwa mi'kina'k wlna'tagu paejik. Midac ka'i*-
nandang: i( Panima* ningadaninandaw&bamag kawldciwagwa. "
Midac kimadcad; ningudingidac ogra*ni*u'di'tan wadciwanz;
medac iman ka'i'jad ugida'ki, meklac ajipibagit; "Awanan kawi-
dclwag tcinandubaniyan? " Awi'a'dac omadwana' kwa' tagon :

15 "Nin kigawldclwin tcinandubaniyan !"

" *AU, ondas!" udinan. Pacudac pa*a*yanit ini'u ininiwan,
oganonan mi'kina'k: "Ckuma11 pigagwadcln kataijiwumbanan
mlgazoyang!"

Pagamagandac uda'kunan 'a8a'u inini. Midac kaega't piga-
20 gwadclt. "Hahahu', hahahu', hahahu', hahahu'!" CIgwa uman

Turtle. And the son of Caddice-Fly had a hard time keeping on
the surface of the water. A short way was the (land), and barely
was he able to reach the shore; and his young bird was soaking
wet. He dried it by the fire when he got ashore. Whereupon he
started hitherward on his way back home. And after he had ar-
rived at where his father lived, very fond became they of the
young bird.

And after a time there came up a thunder-storm; straight over
where the young bird was came the roar of the Thunderers that
had come to see their young. So back on their homeward way
went the Thunderers.

And so, after they had gone, the gizzard of the ruffed grouse
hung aloft.

6. Snapping-Turtle goes to War.

Once on a time they say a Snapping-Turtle (was) all alone. And
this was what he thought: "After a while I will go seek for those
in whose company I shall go." Thereupon he departed; and by
and by he came to a little hill on the way; and when he got to yon-
der hill- top, he then cried with a loud voice, saying: "With whom
shall I go when I set out for war?" Then came the sound of some
one's voice answering him: "I will go with you when you go to

war

"All right, come hither!" he said to him. And when near by
the man was come, to him Snapping-Turtle spoke, saying: "Just
you come and show what you would do should we get into a
fight!"

Now, a war-club in his hand the man held. Thereupon truly
hither he came, making a show (of what he would do).
"Hahahu, hahahu, hahahu, hahahu!" When here the man
was come, at (Snapping-Turtle) he came brandishing the club

114

padagwicininit ini'u ininiwan ugipiminlma'U'gon 'i8i'u pagamagan.
"Medac kagat ginibu, mi'kina'k!"

Mldac klgusat. "Intawatci Iriwan," udinan, "magica kidani-
sigo migading, " udinan.

5 Mldac ki'kiwad *a8a'u inini kra*nimadca dac mrkina'k; mlnawa
ninguding kra'nia'kwamadciwa wadciwing. Mlnawa glpipagi:
"Awanan gawidciwage tcinandupaniyan?" Medac madwabibagi-
wan: "Ninawind!"

"Ondas, ondas!" udinan.
10 Klpitagwicinogidac mlskwadasiwag nibiwa. Mldac anad: "Sko-
man kagwatclyu'k kadodamagoban mlgasoyank!"

Mldac ka'kina ka*i*ji*o*dci'tawad, tibicko aslnlg kljinaguziwag.

"Anlc, mlsa' ogou kawidcra'gwa," i'kido mi'kina'k.
Mldac kimadcawad nandubaniwad. Ningutingidac aninibawad
15 tibi'kadinig madwanagamo paejik mtskwadasi, mldac ana'a*nk: —

"M!crkanwa! odanangi ldda/tawamgomin yaaha!
Nindina'pawa yaaha, nindina/pawa yaaha, yaaha! "

MI* kina' kidac nwandawad unlckimigon. Medac ka'i'jru'da-
'pinang umo'koman kri'noda H*'man ayanit mldac gagwadcimad:
20 "Anin a'kidoyan?"

" Ka, udanang ilzan ka' kina kinisigomin nindinabandam, "
i'kido.

Medac mi' kina' k ka*i*jiklckigwajwad. Medac minawa kra-ni-

madcawad. A'prrdac wadisawad anicinaba oda'tonit, mi* kina' k

25 ogrrna8 ka'kina ucimaganlcima8: ('Mi*u-matt ayaiyu'k. Ninga-

tija, ninganadawa'to." Paejik uwldclwan umijinawaman. Mldac

ijawad ayanik wigiwaman, paejikidac cabundawaning ki'plndi-

IX5

as if to strike him. "And now truly you shall die, Snapping-
Turtle!"

At that he became afraid of him. "You had better go back
home," he said to him, "lest perhaps you be slain in battle/' he
said to him.

And so, when back home went the man, then on his way
went Snapping-Turtle; on up another hill he climbed. Again he
called with a loud voice: "With whom shall I go when I set out
for war?" Whereupon came the sound of voices calling aloud:
"With us!"

"Hither, hither!" he said to them,

So came the Painted-Turtles, arriving in throngs. And then he
said to them: "Just you show what you would do should we get
into a fight!"

Thereupon all withdrew into their shells, like stones was their
look.

"Well, it is with these that I will go," said Snapping-Turtle.

Thereupon they set out to go to war. And one night when they
were going to sleep, a certain Turtle was heard singing, and thus
he sang: —

"O Snapping-Turtle! in a town are we prophesied an evil fate, yaaha!
Such was my dream, ya-aha! such was my dream, ya-aha, yaaha!M

And when Snapping-Turtle heard him, he was angered. There-
upon, taking up his knife, he crawled over to where he was, and
then asked him: "What did you say?"

"Why, that in a town we shall probably all be slain, was what I
dreamed," he said.

Thereupon Snapping-Turtle cut off his head. And then they
continued on their way. And when they came to where some peo-
ple had a town, Snapping-Turtle said to all his soldiers: "In this
place do you remain. I will go thither, I will go to reconnoitre."
He went along with one of his attendants. And going over to
where there were some wigwams, into a certain long-lodge they

Ii6

gaw^g nibadlbi'k. Med^c anad uwldclwag^n^n : "Babajik kicki-
gwajwada!" Papajikidac oginisawan anicinaban. Odaya/irbi-
nomunawan ustigwanan. Mid^c ka'i'jikazowad; mi'tigwanag^n
a'ta, iman dac plndik mri-ma kl'kazowad.

5 Kigijabid^c kimi'kawaw^g nlnj kickigwawad. "Awagwan ka'to-
d^mogwan," i'kitowag. Mldac ka-rjinandawab^dcigawad miziwa
agw^dcing, kawin awiya ogimi'kawasiwawan. Kag^'pl kri-'kido-
w^g: " K^nab^tc mi' kina' k 'a8a'u ka' tod^nk." Medac a' kidowad :
" Kigiw&b^ndanawa na anawi Wu mi'tigwanagan?"

10 "Kawin," i'kidow^g.

Paejik id^c anicinaba oglpa'kinan *i8i'u unaganic. Mldac iman
kaega't ayawad mi' kina* k kaya au mljinawa. Mi'kina'kid^c
kita'kuna; awidac askabawis kimadciba-i-wa, kawin kitabibtnasi.
"Awis^', nisada mi' kina' k!"

15 Magwa kagigitowad kltagwicnog ki'tcinlbiwa miskwadasiwag.
Medac a' kidowad: "A' a, nacka kuca miskwadasiwag! Kaega-
tiguna kawisinimin!"

Mld^c mindimoyayag umackimodawan uda'pin^mowad, klmo11-
jaginawad. Mld^c kikistciwisiniwad miskwadasiwa8, mi igi/u
20 cemagenijag.

Mi'kina'k idac ickudang wi*a*'pagina wlnisind. Medac a'kidot:
"Kawin, nindadcagizwag igiu abinodciyag anikibwunamozoyan. "

"A, kan^batc gaega't," i'kidow^g. Minawa i'kidaw^g: "Inda-
wa kljagamidank paginada!"
25 "A, kawin!" i'kido mi' kina' k. "Nindadcagizwag abinodciyag."

"Kaega't mawin," i'kidowag. Minawadec krr'kidowag: "Inda-
wa nibl'kang paginada!"

ii7

entered during the silence of the night. And this he said to his
comrade: "Let us each cut off a head!" So each slew a person.
They concealed the heads in the bosom of their garments. There-
upon they hid themselves; a wooden bowl was there, and there
inside was where they hid themselves.

Now, in the morning there were found two that had their heads
cut off. "Somebody must have done it," they said. Thereupon
they made a search everywhere out of doors, but they did not find
anybody. At length they said: "Maybe it was Snapping-Turtle
who did it." Thereupon they said: "You have of course looked
at the wooden bowl?"

"No," they said.

So one person uncovered the miserable wooden bowl. And there,
sure enough, were Snapping-Turtle and the attendant. Now,
Snapping-Turtle was taken captive; but the attendant took to
flight, he was not captured. "Now, then, let us kill Snapping-
Turtle!"

While they were holding forth in talk, there came up a great
host of Painted-Turtles. Whereupon said (the people): "Oh, just
look at the Painted-Turtles! Surely, without any doubt now shall
we have food to eat!"

And when the old women picked up their bags, they gathered in
(the turtles). Thereupon they had a great feast on the Painted-
Turtles, those that had been soldiers.

It was proposed that Snapping-Turtle be flung into the fire to be
killed. Whereupon he said: "Nay, I might burn up the children
while I am smothering in the smoke."

"Why, perhaps (it is) true, " they said. Again they said: "There-
fore into water that is hot let us fling him!"

"Ah, nay!" said Snapping-Turtle. "I might burn up the chil-
dren."

"True, that might be, " they said. And again they said : "There-
fore into the water let us fling him!"

"Mrr'u todawiciyu' k, " i'kido mi'kina'k.1

Med^c mamawi kinaw^dinawat madcinawat nibl'kang, mi'ki-
na'kidac kimamlndcima' kwikazo pa'kagu. A'prrdac tagw^ci-
mawad nibl'kang ugipaginawan, med^c iman kra'ngwundcing
5 'a8a'u mi'kina'k.

Paejikidac i'kwa nibinadit oglmisawaniman wrgrmwat ini'u

mi'kina'kwan. Mi* tig ogrcrda'pinan madcigwanat. Mi'kina-

'kid^c kawin kaega't kinibozi. Uginisan Ini/u i'kawan, ogiklcki-

gwajwan, midac kra'nimadcikwaciwat anamindim. Minisabikon-

io gidac kimadwa'a'gwa'ta, mi'kina'k madwanagam": —

"Ninisa, ninginisa ya*a*wi'kwa!
Ninisa, ninginisa yira'wi'kwa!
Ninisa, ninginisa ya*a'wi'kwa!'*

Kimi'kawa8 'a8a'u i'kwa iman tcigiblg kickigwat, Mrrdac
15 nigigwan ka/i*ji*a*nonawad tcigoglnit tcra*winisat mi'kina'kw^n.
Niglgid^c kl'papi: "An, an, an, an!" Med^c kipa'kublt au nigig.
Mi'kina'k idac ogiw&b^man ptgoginit nigigwan, mi'kina'k id^c
ogi'a'wra*'kamawan. A'prrdac pamic^gamakwajiwat nlgik mi-
'kina'kwan ogita' kwamigon wlt^gatyank. Mid^c Igu' iu kayabi
20 ajinaguzit *a8a'u nigik. Klm^dwasagibit 'a8a'u nlgik m^dwai' kido :
"An, an, an, an, ninda'kw^mig nind^gayank!"

"P^gitam!" udinawan id^c ini'u mi'kina'kwan.
"Panima kistci*a*nimi'ki'kag ningab^gid^ma. "

Panima id^c kastci*^*nimi'krkanig ugipagidamigon Ini'u mi'ki-
25 na'kwan. Medac nlgik gi'klwat andat. Kinwanj ogra*'kuzin

119

"That do you to me," said Snapping-Turtle.1

And when at the same time they all seized him to carry him to
the water, Snapping-Turtle pretended to resist by grabbing hold
of things, but without (real) effort. And when they were come at
the water, they flung him (in), and so there on the water floated
Snapping-Turtle.

Now, a certain woman who went to get some water desired to
have Snapping-Turtle to eat. A stick she picked up (with which)
to draw him inshore. But Snapping-Turtle was not really dead.
He slew the woman, he cut off her head, and at that he swam off
into the water below. Out upon a rocky island he could be heard
coming forth from the water. Snapping-Turtle was heard sing-
ing:—

"It was I, I slew the woman!
It was I, I slew the woman!
It was I, I slew the woman!"

The woman was found down by the edge of the water with her
head cut off. And so it was Otter they employed to dive into the
water to go slay Snapping-Turtle. And Otter laughed: "Ha, ha,
ha, ha!" Thereupon into the water dived Otter. Now, Snapping-
Turtle saw Otter coming hitherward under the water, and Snapping-
Turtle went to intercept him. And when close inshore Otter was
swimming, then by Snapping-Turtle was he bitten at the penis.
And that is the way Otter still looks. When out from the water
into view came Otter, he could be heard saying: "Oh, oh, oh, oh,
I am bitten at the penis!*'

"Let it go!" they then said to Snapping-Turtle.

"Not till a great thunder-storm comes up will I let go my hold
from him there.*'

And not till after a great thunder-storm came up was he set free
by Snapping-Turtle. Thereupon Otter went back to his home.

1 It is usual to tell of the snapping-turtle objecting to be thrown into the water.

120

wltaga*. Medac a'kidot: "Ninlmok kackigwatamowad ima11
kita^kwamit <*u mi'kiua'k mli 'u tcinodcimoyan. "

Ka°ga' tidac winimo8 og!kaskigwanig5n * i£i'man witagayang.
Mrr'u kinodcimut.
5 Mi'kina'kidacwln, kra'nimadca, kra'niklwat. Ka'rjitagwicing
dac andat, oglwabandan pinawidis kra'godanik.

MIsa1 a'kosit.

7. Lynx and the She-Skunk
(Pijyu Jigagu'kwa kaya).

Ninguding kiwa, kra'inda pljyu. Jigagu'kwan uwldigaman. Mi-
dac iman andacinandawandcigat 'au pljyu; anddcigago oni'ton —
10 wabozon, pinawan, ciciban — wa'acamat wlwan; nanlngutinu11
kaya ami'kwan unisan. A'prrdac anipibonk onodci'a'n ami'kwan
a'pidci wlninOwan. A'pidci'u*misawaniman wramwat wlwan.
Kawln uginisasin ami'kwan. Ningudingidac udinan wlwan:
"Kidanipa kuca'ku kajiga'kin," udinan.

15 'AVwidac i'kwa ugi'kaniman wlnisigut unabaman.

Kimudc ubinasi'kan andawat nandawabamad wlwan tcinlbanit.
Ningudingidac kajiga'k nibinadit *a8a'u i'kwa, owabaman unaba-
man pabamusanit, agaming pabamusanit. Awidac i' kwa ami4 kwan
kimockamowan ima" unda*i*baning. Uginawadinan uzidaning
20 Ini/u ami'kwan, umindciminan, mri*'u ajipipagimad unabaman:
"PIje'u, undas! ami' kwa awa! nimindciminaft!"

PIjyu idac pinabi. " Pagidin magwa ninodci'a'!"

Midac ka'rjipagidinat, kl'kiwa *a8a'u i'kwa andawat. Ogi*a*

121

A long while was his penis impaired. And so he said: "If my
sisters-in-law would sew up the place where I was bitten by Snap-
ping-Turtle, then I should be healed.'*

And to be sure, by his sisters-in-law was he sewed up at his penis.
Accordingly he began to recover.

And as for Snapping-Turtle, he went away; on his way back home
he went. And when he arrived at home, he saw the gizzard of a
ruffed grouse hanging aloft.

And that is the end (of the story).

7. Lynx and the She-Skunk.

Once on a time, they say, there lived a Lynx. A She-Skunk he
had for a wife. It was there that Lynx hunted for game; every
kind of thing he killed, — rabbits, ruffed grouse, ducks, — what he
wanted to feed his wife on; sometimes a beaver too he killed. And
when winter was coming on, he obtained some beavers that were
very fat. He very much desired to eat his wife. He had not
killed a beaver (for some time). So once he said to his wife: "You
should really sometimes sleep during the day," he said to her.

Now, the woman knew that it was the desire of her husband to
kill her.

In secret would he approach where they lived, to see if his wife
was asleep. Now, once in the day-time, when the woman went
to get some water, she saw her husband walking from place to
place, roundabout on the other shore was he walking. And while
the woman (was there), a beaver came up out of the water at the
hole in the ice. She seized the beaver by the feet, she held it tight,
and then she called aloud to her husband: "O Lynx, hither! Here
is a beaver! I have hold of him!"

Now, Lynx looked over to where she was. "Let it go, for I am
hunting it!"

And so, when she let it go, back went the woman to where they

122

'tort^n mls^'n gayad^c ^sinin ogi'9'san irma11 tcostlgwani'pan;
ogipadagwanaan id^c.1 Me idac karjikazut pindik andawat.

A'pidac pijyu padagwicing pa'ka ubinasi'kan andawat. Mid^c
wib^mad awiya nibanit, midac udackan pada'kun^ng. Mrrd^c
5 ajipajibauwat Ini'u aslnin mrrd^tc klki'kand^nk asinin pajibauwat,
mis^n gaya a'tanig i*rman. Med^c kaijinandawab^mad wlwatn
tibika*i*janigwan; $gw<idcing kaya miziwa kln^ndawab^ndcigat,
kawin ogimi* kawasln. KT plndigad^c. " Anode ningatijictciga ;
magija taba'pi tibikazogwan." Mid^c ka'todank: oglsagisiton
io udininiwiwin; ugima1 katawinan una'kwayal. "Cigaguskwa
ugawlpa'piton udaya*rm tibia*yagwan, an^tdo, an^do, angdo,

an^do

Awidac i'kwa kaga'pl kipa'pi klpa'pi k^naw&b^mad andod^-
minit. Nwandawat pa'pinit wiw^n, kisagidcisa, kr^*ndawSb^d-

15 ciga klwi'taiyai* andawat; kawin ogimi' kawasln. Minawa glpln-
diga; plnic nising H*'u kitodam, anawimlnawa kl'pa'piwan. Gaga-
'pri'd^c kitaba'pi 'a£a'u i'kwa, kawin minawa klpa'pisl. Pljiwidac
kra*nawandciga indawa. Anawi oganaw&bamigon wiwan, kawin
dac win ow&bamasin. Midac ka*i*jikawicimat telgiskuda, 'a8a'u

20 pijyu od^goziton u'kat ogidigwank. Midac nanajinank unazidi,
medac ka'i*'kidot: "Nindaba'prrgo mawin Nangawi saga^rg^ning
nlmi'i'ding nanayaskinazidiyagotcinan/' Medac ka'i'ji'irda'pi-
nang mo'koman uglmanijanidac ubwam. Ka'i'jita' kun^ngid^c,
"NIngamldcin/1 inandam. Medac ka*i*ji'a*bwat. Ka'kljidanig

25 ogimidcin. A'pidci omino'pidan. Minawa kwakaya*r uglmani-
jan, minawa ogimidcin. MI*i'u kltabisinlt. Minawa d^c kika-
wiclmo; miziwa kagwatinidizo; wis^gandam umisat, uzam kitabisi-

124

nit. Umi'kotcman umisat pa'pagani'k. "Kan^batc nimini'V'
inandam. Med^c ka*i'jimadij^ng umisat, kaega't kagon umi'ko-
dclnan. Mri'dac wawl'kubitod i'kwag^tasa. Naw^tc anigu'k
uwl'kubiton, ml*i,/u klpa'kibinat umisatd^n. Medac kr^'dcidcisat
5 skudank.

Cigagu' kwa dac kipasigundcisa krg.'gwawapinat, aja a' pidci
kltcagizowan. Mid^c ri*'u anawi ka'i'jipimadci'a'd unabam^n.
Mri'dac ri*'u ka'rjinaguzit pijyu; kinwusawlngwat, mri*'u ka*i*na-
'kizut. Kawlndac uglminwanimasln rr'u ijinaguzinit. Ninguding
10 dac m^ckawagunaw^ding klmadca 'a8a'u i'kwa kiwabinat una-
bam^n. Kaya win dac pijyu nici'ka kraya. Mld^c a'pana
niji'kawizit, kawi'ka uwldclwasin wlwan.

Ningudingid^c pabandawandcigat, pijlu ogiw&b^ndan pinawidis
kr^-godanig! Misa* a'kosit.

8. The Fisher and the Raccoon
(Udclg Asiban kaya).

15 Ningudingisa' udclg madapi saga*i'ganing uskabanadinini. Mi-
dac kagon unondan, "Tank, t^nk, tank, tank! " Inabit awiya ow^-
b^man pimipa'tonit, me'idac anwanit, "Tguik, tank, tank, tank!"
"Ictaya, nldcl! Ondas, pljan!"

Mld^c kljipljanit asipanan. Medqtc pa*rnwanit, "Tgiik, t^nk,
20 tank, t^nk!"

"Wagunan 4i8i'u ka'rnwag?"

"Kaa, ningip^gujwa, ninglpagujwa nindi, med^c ninagic kisagapl-

giskag! Midac mi'kwam ima ningl*ci*sa, mri'dac ajipimipa'toyan;

midac awa mi'kwam ka*rjiodabanag, midac awa, 'Tank, tank,

25 t^nk, tamk!' ka*i*nwawacing. Nacka! kayagin 'iei'u todan!"

Midac kimadcad asipan.

125

was he feeling of himself; he had a pain in his belly, for too much
had he eaten. He felt that his belly was hard. "Perhaps I have
pus in me," he thought. And so when he lanced his belly, sure
enough, he felt hold of something. And when he tried to pull on it,
he flinched. Still harder he pulled on it, whereupon he tore apart
his belly. And then he fell headlong into the fire.

Now She-Skunk sprang to her feet to pull him out, but already
was he very much burned. But nevertheless she rescued her
husband. And that was how Lynx came to look so; he became
yellow-eyed, for that was how he was burned. But she did not
like the way he looked. So once, when the snow was frozen hard,
the woman departed, forsaking her husband. And so Lynx too was
all alone. Thereupon was he always alone, never was he in the
company of his wife.

Now once, when he was out on a hunt for game, Lynx saw the
gizzard of a ruffed grouse hanging aloft! And that is the end of
(the story).

8. The Fisher and the Raccoon.

Now, once on a time a Fisher came out upon a lake that had just
frozen with a covering of thin ice. And then he heard the sound of
something, "Tank, tank, tank, tank!*' As he looked, he saw some-
body who was running across, and who was making the sound, "Tank,
tank, tank, tank!" "Oh, (I) say, my friend! Hither, come here!"

Thereupon hither came a Raccoon, and he came with the sound,
"Tank, tank, tank, tank!"

"What is that noise?"

"Oh, I have cut it open, I have cut open my anus, and therefore
my entrails have fallen out into exposure! And so I placed a
piece of ice there (on the entrails), whereupon I then started to
run; and then as I dragged that piece of ice, accordingly, 'Tank,
tank, tank, tank!' was the sound it made. Now, come! the same
thing do you!" Whereupon away started Raccoon.

126

Uddgidac ogipagucwan udlyan. Pangrrdac uglwi' kupidon
onagic. MI idac ajimadcad, madcipa' tot ; mrrdac pangl nonda-
gwadinig "Tank, tank, tank, tank!" Ackamigo wasa udani'tan.
Ningudingigu kawin ugaskitosin tcimadcad *I8i'u ka'kina unagec
5 kimadcamagadinig, ka' kina unagic. Medac ka'i-jipa' kibi' tod,
me'i'dac kimadcad. Ogi*a*ndawSbaman asibanan, kinickadizid.
Ningudingidac oginagickawan asibanan. Medac anad: "KInlna
kawclbaminan saga'i'ganing?"

" Kawin," i 'kido asipan.
io "Kaga't klnguca!" MI idac ajimlganad. A'pirdac ganisat
wawlp oglpagudclnan. Magwadec kljidanig asipanunagic, udclg
uglplna-a-n udl-a*ng. Mldac win 'i8i'n ka'irnagijld *a8au udclg.
Kayadac ugra/mwan Ini' asibanan.

Misa* a'kosit.

9. The Mink and the Marten
(Cangwaci wabijaci gaya).

15 Ninguding kinwan ca'ngwaci; pimajagamaba'to ninguding idac
ow&baman kIngonyan. Ogusanidac anawimiganad ; a'pidci omisa-
waniman. "A'pagic amwag," inandam. "Anln gadodaman
tcinisag?" inandam. Kiga' klwaba' to dac.

Minawadac owabaman kistcikinojan, mlrdac anad : " Kistci-
20 -o'ga ninglwabama o'ma" awasiga'klwe. Anode kidig, kigi'kami-
gisagu."

Medac a* kidot ' a8au ogo : ' ' Anin aj imid , ' a8au mayanadisid
nasawadami* kang? "

Mlnawadec glga* klwaba' to. Mlnawadec kiga1 klwaba* to. Midac
25 minawa anad ogawan: "Kistciginoja ay a oman awasiga'klwe

127

And now Fisher cut open his anus. A small part of his entrails
he pulled out. Whereupon he started away, he started running;
whereat a feeble sound he could hear, "Tank, tank, tank, tank!"
Farther he kept hearing it. And presently not was he able to go,
for all his entrails began spilling out, all his entrails. And so
after he broke (the entrails) off, he accordingly started away.
He went hunting for Raccoon, for he was angry. And by and by
he met Raccoon. Whereupon he said to him: "Are you the one
I saw at the lake?"

"No," said Raccoon.

"Indeed, you surely are!" Whereupon he fought him. And
when he had slain him, quickly he cut him open. And while warm
were yet Raccoon's entrails, Fisher put them inside of his own
anus. And this was how Fisher got his entrails back again. And
likewise he ate up Raccoon.

That is as far as (the story) goes.

9. The Mink and the Marten.

There was once a Mink; he was running along the shore, when of
a sudden he saw a fish. Now, he feared it, but he was loath to
fight it; with much desire he longed for (the fish). "I wish that I
might eat it!" he thought. "What shall I do to kill it?" he thought.
Then he went running across the point of land.

So next he saw a large Pike, and this he said to it: "A large
Pickerel I saw over at the other end of this portage. All sorts of
things is he saying about you; indeed, he is telling unpleasant things
about you."

Thereupon said Pickerel: "Why is he talking about me, that
ugly creature of pendulous chin?"

Then he went running back over the portage. And so again
he said to Pickerel: "There is a big Pike over at the other end of

128

Anode gidig mayanadisid wa'kaniwid." Nibawa nlbawatasing
kiga'kiwaba'to, anode kra'i'nadcimud.

Kaga'prrdac krr'kido: " Ningadawimigana/' Midac ktnoja

ka*i*jikiwita(kuciwad. Kaya winidac cangwaci klga'kiwaba'to,

5 meidac migadiwad ktnoja ogagaya. Cangwacidac oganaw&baman

migadtnit. A' prrdac wayabamad nisidinit, mri'*we ajinagainud : —

" Ponri*diyu*k, kamiskwiwapinanitim! "

A* prrdac kanisidinit mri'*u kra'yagwadabanad, wiba' kamigang
ogipabindiganan. Midac tman ka'rndad kinwanj.

10 A' prrdac anipibonining, ninguding oginagickawan Wclbijaciwan,
mrrdac a'kidowad mamawi tcidawad piponinig. Medac kaga't
krirci'towad andawad; me*rdac iman ka'U'ndcimamadcawad
nandawandcigawad. W&bijaci win, wibozon onodci*a*n, pinawan,
adcidamon, awabiganodcra*n. WIndac cangwanji, kIngonyan a"ta

15 onodcra/n. Anawidac acandiwag, pangi Wclbijaci, ka'wi'ka odac-
amazin cangwaciwan w&bos uctigwan. Cangwaci idac mindawa.
Kayawinidac cangwaci kawin odacamasin w&bijaclwan ojigwanan.
Kaya windac wabijaci mindawa.

Panimadac kistcikiwadininig mrr'u kaba'tod uctigwanan, kawln-
20 dac udacamasln cangwaciwan ujigwanan. Ningudingidae kistci-
kiwadininig, me'i'dac saga*a*ng cangwaci. u 'A2e, ki'tcinodtn!"
i'kido.

"Anindi wandtng?" i'kido Wcibijaci.
" Pandabuctigwaningtsa' undanimat. M
25 Ningunding idac gaya win wSbijaci agwadcing ija, " 'A8a
ki'tcinodin!"

"Anindiwanding?"

"Ujigwanasan sa"ku kimldcing mrrwidi wandanima'k," i'kido
wabijaci.
30 A'pri'dac anininibininig mrr'u gipa' kawinidiwad.
MIsa1 a'kosit.

129

this portage. All sorts of things is the ugly bony creature saying
about you/' Many a time back and forth he went running over
the portage, all sorts of things was he reporting.

And then finally (Pike) said: "I will go fight him." And so

Pike swam around to the place, whereupon with each other fought

Pike and Pickerel. Now, Mink watched them as they fought. And

when he saw them killing each other, this was the song he sang: —

"Leave each other alone, you will draw blood."

And after they had killed each other, he then drew them out of
the water, into a little hold he fetched and put them. And so there
in that place he lived for a long time.

And when winter came on, he once met Marten, whereupon
they declared that they would live together during the winter.
So thereupon, indeed, they built a place where to dwell; and so
from thence they departed when they went to hunt for game.
As for the Marten, he killed the hares, ruffed grouse, squirrels,
rats. And as for Mink, fishes only he killed. Even though they
gave each other food, yet but a little did Marten (give), never did
he give Mink a rabbit's head to eat. And so Mink became dis-
contented. And now Mink did not even feed Marten a fish-tail.
And as for himself, Marten grew sulky.

Now, after a while a great wind blew from the north, and that
was when he was cooking some heads, but he did not feed Mink
with a tail. Now, once a great wind was blowing from the north,
when out of doors went Mink. "Oh, a great wind!" he said.

"From whence is the wind blowing?" said Marten.

"From the hare's head, of course, blows the wind."

And presently Marten too went outside. "Oh, a big wind!"
(said he).

"From whence is the wind blowing?"

"From that part of the fish-tail (usually) eaten is of course the
place from whence the wind is blowing," said Marten.

Now, when summer came on, they separated from each other.

That is as far as (the story) goes.

130

10. The Lynx

(Pijyu).

NIguding isa kinwan, a-rndagoban pljyu. Mri'ma" andajinanda-
wandcigad, anodcigagon oni'ton — wabozon pinawan kaya ciclban
kaya ninguding onisan. Ningudingidac ogru'disigon wldcipijiwan,
mri'dac anadcimu' tagud: "Paji'k wadciu i'widi ayamadgad,
5 kicka'pi'ka, gaga'tsa kistciu*nicicin inabing wasa a'ki tababami-
nagwad. Nacka ijan kawabandan."

"An8, ningadija," i'kido 'a8aupijyu. Mri'dac wayabang kimadcad
pijyu. A* prrdac kasagatciwad mrr'u kiwabandang wasa' a'ki
tabinagwadinig. Mri'dac ka'rji'O'nabid inabit, pa'kic nisklng-
io wanit.

Misa*1- a'kosit.

ii. The Awl and the Cranberry
(Megos macgigimin kaya).

Ningudingisa' glnwan, kridawag me'gos macgigimin gaya;
agaminda'kudatiwag. Mldac a'kidowad kanonidiwad: "Anin
kin kadodamamban wi'pinisigoyang?"

15 Medac a'kidot megos: "Nindasagidcibrrwasa nln. KInidac,
anin kadodamamban?" Inan macklgimin.
"Kayanin nindasagadcibi'i'wa. "

Ningudingidac anicinaban udodisiguwan wlnislndawa. Mri'dac

kaga't wa'i'jisagidciba'tod me'gos, medac iman kipada* ka1 kwisad ;

20 kawin ogikaskidosin tcigitcigwa'tad. Kaya windac macgigimtn,

klsagidciba' to, medac iman agwadcing kipaskidcicing. MIdablsko

kintsididisowfid.

MIsa,u a'kosid.

I3i
io. The Lynx.

Now, once on a time, they say, there used to live a Lynx. There
at the place where he hunted, every kind of thing he killed, —
hares and ruffed grouse and ducks he sometimes killed. Now,
once he was visited by a fellow-Lynx. And this was what he was
told: "There is a mountain off yonder, it has steep sides, and truly
a very fine view of distant country can be seen. Better go and
see it."

"Yes, I will go, " said Lynx. And so on the morrow away started
Lynx. And when he came out upon the mountain, he thereupon
saw afar the country that could be seen at a distance. And so,
after he was seated, he looked, and at the same time he was squint-
ing.

That is as far as (the story) goes.

ii. The Awl and the Cranberry.

Now, once on a time, they say, there lived an Awl and a Cran-
berry; they lived on opposite sides of the fire. And this they said
when they conversed together: "What would you do if some one
should come to kill us?"

And then said Awl: "I would indeed betake myself outside.
And as for you, what would you do?" she said to Cranberry.

"I would also run outside."

Now, once by some people were they visited, in order that by
them they might be killed. Accordingly, in truth, out of doors
did Awl mean to run, whereupon she stuck into a pole; she was not
able to get herself free. And as for Cranberry, she ran outside,
and there out of doors she burst herself. And so both of them killed
themselves.

And now that is the end (of the story).

132

12. The First-Born Son
(M^tci 'kiwis).

Ninguding*rsa kinwan kiida m^dci' kiwis. Mida'tciw^n ugwi-
wis^n, udanisa8 gaya mida' tciwa8. Mridec a' kidowad Ig-r'u
uskinawag: "Anij, nosa, miisa' cigwa dcipa'kawinigoy^n. Pa"kan
a' king ning^dijamin."
5 Med^c gaga't kra*'p^gidinat ogwisisa8; me*i*d^c kimadcawad.
A'piid^c ka*o'di't§mowad kadawad mri*'u kro'ji'towad wigi-
wam. Mri'dac i'ma11 wa*u*ndciwad andawandcigawad ; anodci-
gago oni'tonawa kamidciwad. Mri'dac acitcigawad: pacigwauiini
uml'k^nawa; ni'tcimidac zazi'kisit anipa'kamuni uml'kiina ajad
io nendawandcigad; minawadec pajik zazi'kisit aniba'kamuni umi-
'kana ajad nendawandcigad; mlgu minawa anizg.zi' kisit anipa'ka-
munik umi'kana; mlgu i'u pana andodamowad nendawandcigawad,
pinicigu ka"kina papa'kawad.

Ningudingidac dagucinuwad andawad ow&b^ndanawa awiya
15 kidagwicininit andawad. Wawani kinana'i'tcigadani plndig; i"kwa
ajinama'tod; dciba'kwan kaya a"tani; wawani gaya kra*'pici-
moniga cingub'I'isa'; kayadac mi'san a'taniwan ^gw^dcing. Mri'-
dac a'kidot zazi'kisit madcl' kiwis: "Skuma11 w&b^ng ning^d^p
ningabi'a awagwan ayawigwan."

20 Gaga't idac way&baninig kr«rbi madjiktwis, kawlndac awiya

ogro'disigusln.

Minawadec wayab^ninig ka'kina kimadcawag. Mid^c minawa

gid^gwicinogwan 'a8au i'kwa; minawa gitclba' kwasa ; ka'kina

gaya wawani kipinitciga, kawin d^c ima ayasi'. Minawadec
25 weyab^ng ania'nikazazi'kizit kri'kido: "Skuma11 nini't^'m

ning^dap. "

*33
12. The First-Born Son.

Now, once on a time, they say, there dwelt a first-born son.
Ten was the number of his sons, and his daughters were also ten.
Thereupon said the youths: "Well, my father, the time is now
at hand for us to be leaving you. To a different land are we going. "

And so, in truth, he let his sons depart; whereupon they started
away. And when they came to the place where they were going
to live, they then built a wigwam. And so from that place they
set out when they went to hunt for game; all kinds of things they
killed, what they were to eat. Now, this was what they did: each
of them had a road; now, the road of the eldest was the first to
branch off towards where he was to hunt for game; and the road of
the next eldest then branched off towards where he was to hunt
for game; and so on, (as they stood) next in order of age, the road
of each one went branching off; and now that was what they always
did when they went to hunt, (the roads continued branching off)
until all (the youths) had separated.

Now once, when they had come back home, they observed that
somebody had come to the place where they lived. Nice was the
arrangement (of things) inside; it was like the work of a woman;
and some cooking had been done; and carefully arranged were the
balsam-boughs at the sleeping-places; and there was also some
fire-wood outside. Accordingly said the one who was eldest: "I
will simply remain at home to-morrow. I will wait to see who it
can be."

And truly on the morrow the first-born remained at home, but
by nobody was he visited.

Therefore on the next day all went away. And then evidently
must the woman have come again; again she must have done some
cooking; and everything was nicely cleaned (in the wigwam), but
she was not there. So on the next day he that was the next in age
said: "Just let me take a turn remaining at home. "

134

Kaga't weyabaninig kiabi gabagijig, kawindac gaya win
awiya ogro'disigusin. Migu*i*'u ka'todamowad pinici'gu cangaswi
Ig-i-'u uskinowag.

Midac 'a8 au nayamawi ucima-rmlnd, mra*'u wini'tam abi't.
5 A'pri'dac ka'kina kamadcanit usayaya8 mH*'u krirdisigut i'kwa-
wan; kaga't sazaga*i-'kwawan. MHdac kl'pru'nabrtagut widi-
gamigut.

A'pri'dac tagucinowad uskinowag kigistciminwandamog w&bam-
awad i'kwawan wldigabit ucima'i'wan. Midac ini/u ka'pamrrgo-

10 wad, gitciba'kwanid, ka'kina gaya udayirrmiwan kInana*i*'tod
*a8au i'kwa.

MHdec ka*rna'konigawad monjag wini'tam tcidagwicing au
wadigat inini; a8awidac sazi'kizlt, madcl' kiwis, kawin klminwan-
dazl. KTrnandam: "A'pagic nlnwidigamagiban ! " Ningudin-

15 gidac kigicab animadcawad a'plka*a'nipa'kat 'a8au madcl' kiwis;
klnibawi magwa cingup kawabamad ka'kina kapimosanit witci-
kiwanya8; mri*'u kl'kiwad. Midac ki'kasut pa'co wigiwaming.
Mri'dac awi'kwa a' pi kawickwa'tat pindig, medac pizaga*a*ng
wlmanisad. Pajik idac mi'tigon ogl' pimiganaw&baman pa'tami-

20 san. Medac madcl' kiwis wabandang wasamowin, me*rdac *a8au
mi' tig ka" kina kipigiskisat. Me'i'dac ajra*wadod mtsan a8awi'kwa.
Ningudingidac animi' kogabawinit mrrwe krr'kwutaskawat umi-
'tigwabin 'a8au madcl' kiwis, odasawan oginabisiton uda'tcabin;
mri'dac klmodc ajinasi'kawad wlnimon medac ajiptmwad. Ogi-

25 'piganawabamigon. "Pa'piniziwagan, madcl1 kiwis, ajitcigayan!"

Medac ptdcinag kra*nimadcad madcl* kiwis.
A'pri'dac padagwicing *a8au inini wawidigamaganit, kawin
ayaslwan iman andawad. Medac kra'ndawabamad; imadac

135

Verily, on the morrow he staid at home all day long, and by
nobody was he visited. And that was what happened even to all
the other nine youths.

And now there was the one who was their younger brother, it
was now his turn to remain at home. And when all his elder
brothers had gone away, then was he visited by a woman; indeed,
she was a beautiful woman. And so by his side she came to sit
to be his wife.

And when back home came the youths, they were very happy
to see the woman that was a wife to their younger brother. There-
upon by her were they waited upon, for them she cooked, and all
their garments the woman fixed.

And now it had been agreed among them that the one who was
married would always come home first; but he who was the eldest,
the first-born, did not like it. He thought: "Would that I had been
the one to marry her!*' Now, one morning they were setting out
one after another, when the first-born had left to go his way; he
stood among some balsams, watching all his brothers as they went
walking past; and then he went back home. Thereupon he hid
himself near the wigwam. And so, after the woman had finished
her work indoors, she then went outside to gather some fire-
wood. There was a tree which she observed had dry wood.
And then the first-born beheld a flash of lightning, and at
that the entire tree was splintered into pieces. And then the
woman began carrying the fire-wood. Now, once while she
had her back turned towards him, then it was that with his
knee the first-born strung his bow, his feathered arrow he
fixed upon the cord; thereupon slyly he went up to his
sister-in-law, and then shot her. By her he was observed when
approaching. "What foolishness, first-born, in what you are
doing!"

And then presently on his way went the first-born.

Now, when home had come the man who had the wife, not present
was she there where they lived. Thereupon he went to look for

136

andacimanisa'pan i'ku *afiau i'kwa mri*man klmi'kawad agawa-
pimadisinit. Medac anat: "Awanan ka/todo'k?"

Medac a'kidot awi'kwa: "Mra,u kisayaniwa sazi'kisit mi*a*'u
ka'pipimut caba." Mrrdac agut: "Nindawa ningudci'rjuwici-
5 cim"

Medac kaga' 1 kimadcinat. Mrrdac agut wiwan : " WIgiwamans
ogi'ton, mro*an dcra'yayan. Panima11 kimidasogunaga' k pinan-
dawawabamicin. "

Midac kTkiwad *a8au inini; kfgackandang.

10 A'pridac ka"kina tagucinowad ininiwag kawin owabama-
siwawan ini'u winimowan. KImodcidac oglwindamawa8 witci-
' kinwanya8 : " Meguca' au kisayanan ka* plmwad. " Kawindac
ningut ogrrnasiwawan usyan*rwan. Kayawindac madci1 kiwis
kigackandamo' kaso.

15 Midac minawa winawagu pamidisowad. A'prrdac nacwaso-
gunagadinig a'pitci kri'nandam wlnandawabamad wiwan, mrrdac
aji'rcad. A'prrdac anidababandang wigiwawans, mi*ru bwabamad
kistciplnasiwan anrcrndcipasigwa*crnit; mi' tigungidac kiponiwan
idac agut: "Kitiniga*rdis, ozam wlba krpinandawabamiyan."

20 Midac a'pana madcanit pasigwa*oo*nit.

Medac kaya win kimadcad no'pinanat a'pana gwaya'k ninga-
bi*a*nong. Ningudingidac wadciwing mi'tigon kanwa* kusinit
kra-'kwandawa, medac gagwadcimad Ini'u mi'tigon: "Kawlni'na
tcigigwabamad *a8au pamino'pinanag?"
25 Medac agut: "Mi*u*man Id'pimipomt nistigwaning; mra-'pana
gwaya'k ningabi*a*nong."

Medac minawa kimadcad, medacigu iu ka'todang kabagijik,
mi'tigo8 gagwadcimad. Naningudinginong aga'wa ogltabwa-

137

her; now at the place where the woman was wont to gather fire-
wood was where he found her barely yet alive. Therefore he said
to her: "Who did this to you?"

Whereupon said the woman : " It was that elder brother of yours,
first to be born, he was the one who shot me this morning/' So
then he was told: "Please take me away somewhere/'

Whereupon truly he started away with her. And now he was
told by the woman: "A small wigwam do you make, and it is
there that I will stay. Not till ten days are up must you come
to seek for me."

Thereupon back home went the man; he felt sad about it.

And when all the men came home, they did not see their sister-
in-law. Thereupon secretly he informed all his brothers, saying:
" It was indeed our elder brother who shot her. " Yet they said not
a word to their elder brother. Now, the first-born made believe
that he was sad too.

Thereupon once more were they waiting upon themselves. And
when the eighth day came round, he became extremely anxious
to see his wife, whereupon thither he went. And when he was
coming in sight of the little wigwam, he then saw a large bird
rising from the place and flying away. And when it alighted on a
tree, he was then addressed by it saying: "You are to be pitied,
for too soon have you come to look for me. " And then off it went
flying away.

And he too set forth, following after it, keeping always straight
towards the west. Now, once upon a mountain he climbed a
tree that was standing high, and so he asked of that tree: "Did
you not see the one that I am pursuing after?"

Whereupon he was told: "To this place it flew, and alighted
upon my head; and then away it went straight towards the west."

And so once more he started on. And now that was what he
did all day long, of the trees he made inquiry. Sometimes he
could barely get within sight of it, but that was usually when
he came to a turn in the trail. And when it was evening, he

138

baman medac nawatc pangl waski'kad. A'pri'dac wanagucig
o'komisan ogi*o*disan tanit, medac, medac krpindigat.
"Anindi, nojis, ajayan?"
"Nin wldigamagan nimpimino'pinanaV'
5 "Niya! nojis, kawin kida*a*timasl. Sanagat tci*o*disadiban.
Mi'o'ma ginibat plndig. Na'cka wibandan miskwi!"

Medac kagat w&bandang miskwlwininik iman kinibanit. Mrrdac
kraxamigut o'komisan pa'ta*i*mlnan pimida gaya tagunigadani.
MIdac kinibat. Wayabaninigidac minawa ograxamigon 6'ko-
10 misan.

MIdac minawa klmadcad, panago kwayo'k ajad. MIdac

minawa kabagijik gagwadcimad mi'tigon. Naningotinong, "Pa'co

kTpimri-ja, " udigon. Naningotinong, "Agawa kl' pimitabina-

gusi, " i' kidowan. MImlnawa iu ajiwacki* kad. A' pri'dac minawa

15 wanagucig minawa o'komisan ogro'disan.

"Andi, nojis, ajayan?"

Ogiwindamawan idac no'pinanat uwidigamaganan.

Medac agut: " Niya! nojis, kawin kida*o*disasi. " MIdac
minawa kl'kaba'tod a'ki'konsig pacigominag manomin. A'pl-
20 i'dac ka'kicidag raanomin obrrna^ko'a'magon a'ki'konsan. "No-
jis, w!sininu.M

Medac anandang awinini: "Kawin nindatapisinlsl, osam pangl
medac nindacamik no'komis. " Onlndcingidac oslginan giu mano-
nin; a'pidci moskinani onintc plnicigu kltabisini. Medac kra'wini-
25 bat. Mlnawadec klgicab ka/rckwa'axamigut o'komisan minawa
kra*nimadca; panagu kwaya'k ajad. MIdac minawa andodang,
kagwadcimad mi'tigo2: " Kiglwabamana awlya tcipimisad?"

Namngudinung udigon mi'tigon: "Mlo*man kl'punld nis-
tigwaning."

139

came to where his grandmother was abiding, whereupon he
entered.

"Whither, my grandson, are you going?"

"Of my wife am I in pursuit."

"Ah, me! my grandson, you never will overtake her. It is hard
for you to reach her (there where she has gone). Here within this
very place she slept. Look, see the blood!"

Thereupon truly he saw that the place was bloody where she
had slept. Thereupon he was fed by his grandmother upon dried
blueberries and upon grease mixed with them. And then he went
to sleep. And in the morning he was again fed by his grand-
mother.

Thereupon again he started on, always straight ahead he kept
going. And so again all day long he kept inquiring of the trees.
Sometimes, "Close by she came when she passed," he was told.
Sometimes, "Hardly could she be seen when she was passing,"
they would say. And then again he turned off the trail. And when
it was evening aglain, to another grandmother of his he came.

"Whither, my grandson, are you going?"

Thereupon he told her that he was in pursuit of his wife.

Whereupon he was told: "Ah, me! my grandson, you will never
come to where she is." Thereupon next she boiled one grain of
rice in her tiny kettle. And when the rice was done cooking, he
was handed the tiny kettle with a stick. "My grandson, eat."

Whereupon then thought the man: "I shall not get enough to
eat, such a small bit is my grandmother feeding me." Then into
his hand he poured the rice; ever so full was his hand, (and con-
tinued so) till he was sated with food. And then he went to sleep.
And on the following morning, after he had been fed by his grand-
mother, he started on his way again; and always straight ahead
he kept on going. Thereupon he did the same thing as before,
he inquired of the trees: "Did you see any one flying by?"

Sometimes he was told by the trees: "Here on this head (of
mine) it alighted."

140

Migwa'pana kwaya'k ajad. Minawadec wanagucig ugro'disan
a'kiwanzi*a*n.

"PIndigan, nojis," udigon. Minawadec ugracamigon m^nda-
minan a'ki'konsing. Ka*i*skwawisinid ugagwadcimigon umico-
5 misan: "Anindi ajayan, nojis?"

Mri'dac anad: " Niwidigamag^n nino'pinana. "

Mri'dac agud: "Anawandcigan, kawin kldawadisasi. NIbiwa
anicinaban ubanadcra*n. M

Med^c a'kidot madcl' kiwisans : "Nlwri'jasago. "
10 Udigon umicomisan: "Mlnawa bejik kimicomis klga'O'disa
unagucig, mri'dac *a8a wawani kawlndamo'k ajiwaba'k ajaw^n."

Medac klmadcad mlnawa; mlwa'pana ajidcigat, kagwadcimad
mi'tigon. Minawadec wanagucig ugro'disan omicomisan; mina-
wadec ogra'camigon wiyas pimida gaya. Mld^c Idnibat.

15 Kigijabidac ogik^nonigon omicomisan: "Nawa'kwag klga'o'di-
' tan klckabi* kag ; medac iman tciwab<md$man • u( kanan mini* k
iman nabowad anicinabag. " A(kiwanzidec ki'^'ndoniga umac-
kimodang, medac iman ka*o*ndinang piwcibi' kon, osaw&bi' kon ;
nlwindac oglminigon; Wctg&bi'kadon nlwin, midac Ini'u kamadci'tod.

20 Mri'dac kru'di'tang klckabi' ka, medac iman klwab^nd^ng
nlbiwa u'kan^n. Medac kro'da' pining nlnj plw&bi'kon. "Anln
gadodaman onu'we ?" Medac klgutci'tod asinlng, mri'dac klp$-
da'kisanig, minawadec pajl'k ogra-'p^gidon; mri'dac madcad
klckabi* kang a'kwandawad.

25 A'pri'dac wasa' ayad, cigwa ajiwasinini iu biwllbi'k, kawin
pata* kisasindn ; oglwabinan. Pajikidac mlnawa ogl'O'da'pinan.
Mlnawa pajik oglwabinan, minawadec pajik ogro'da/pinan. Midac
mlnawa madcad. A'pri'dac mlnawa ajiwasaninig kawin pada-
'kisasinon. EM midac aji'a'godcing. " Tabwagubsmln nangw^na

30 nlmicomis ka/r'kito'pan." Midac ginanag^dawandang mri'dac

142

klmi'kwanimad manmanngwan ki'pawana'pan magwa uskinawa-
wit. Medac a'kidot: "Taga, manmangwang ningatijinagus."
Midac kagat manmangwang ajinagusit. Kawindec a'pidci-o-gaski-
tosin icpiming tcrrjad. Mirdac ki'poni au manmangwa wa'kun-
5 ing. Miiiawadec kri*kido: "Taga, ciclbing ningadijinagus."
Kaga't idac ciclbing kri'jinagusi. Ml*i*dac kipasigwa*trt medac
anwad: "Kwan, kwa11, kwa11, kwan." Medac kikackrirt ogidabi'k
kl'i'jat. Pangrrgo animadcad ogimi'kang kickabi'kanig. Op;I-
wabandan idac a'sln mo'komaning ajinaguding. Kawlndac ogns-
io kitosin iman tciplmosat. Kaga'pH'dac minawa kI*i*kido: "Taga,
adcidamong ningadijinagus." Medac kaga't adcidamong ijina-
gusid. Me*rdac adcidamo ajimadcipa'tod. Pa'kic nondagusi,
"Sank, sank, sank, sank!" inwa. A'pri'dac ka'tagwicing nlsa'ki
minawa klmadca kwaya'k aja'pan.

15 Ningudingidac unagucininig mri*'u w&bandang odana, wigi-
wamansidac owabandan iman iskwaodena. Kayadac owabaman
mi'tigon pada'kisonit nawaya8! odanang, ke( kiwaona' tig. Klpin-
digadac iman wigiwamansing, mindimcraD'yan iman tawan.

"Nojis, plndigan!" utigon. Medac a'kidonit: " Wabang wiket-
20 ci*a*'tadtm ogima-o'danisan wiwldigawan. Awagwan kapa'kina-
gagwan ml*a*'u kawldigamad ini'u ogima-o'danisan. Ayangwa11-
mizin, nojis, kaya gin klganandimego. "

Kaga't idac wayabang kl'pinanduma gaya win 'acau inini,

ka"kina gaya odanang ayawad uskinawag kinandomawag. Midac

25 wabamad asan, mtskwasan. Mrrdac a'kidot *a8au ugima: " 'A8a

was tatanginadac plndcaya8!; awagwanidac kada'ku kanigwan

onindcing mra,/u kawldigamad nlndanisan."

NIbawa anicinabag kiplndigawag, anode gaya pinasiwag.

Mrrdac kimadci'tad a'u as; ka'kindac oglkutcra-wan tcra'gu-

143

upon he recalled to mind (what had been told him in a dream),
and so thought of a butterfly about which he had dreamed during
the time of his youth. Accordingly he said: "Now, like a butter-
fly will I look." Whereupon truly like a butterfly he appeared.
But not so very high was he able to go. Thereupon the butterfly
alighted upon some black lichen. So then again he said: "Well,
now like a duck will I look." And truly like a duck he looked.
Thereupon, as up it flew, it quacked: "Kwan, kwan, kwan, kwan!"
Thereupon he succeeded in getting to the top of the mountain.
But a short way he went, when he discovered an abyss. And he
saw a rock that had the form of (the blade of) a knife. He was not
able to walk by that way. So at last again he said: "Now like a
squirrel am I going to look." Whereupon truly like a squirrel he
looked. And then the squirrel started off on a run. At the same
time it could be heard with the sound, "Sank, sank, sank, sank!"
(such) was the sound it made. So when he was come at the foot
of the mountain, he started again straight on to where he was going.

Now, it was once on an evening that he beheld a town, and a
small wigwam he saw there at the end of the town. And he also
saw a pole standing in the centre of the town, a flag-pole. And so
he went into the little wigwam, (and he beheld) an old woman
dwelling there.

"My grandson, come in!" he was told. And this she said:
"To-morrow there is to be a great contest, for the chief's daughter
is to be married. Whoever shall win in the contest will be the one
to marry the chief's daughter. Do as well as you can, my grandson,
for you will also be invited."

So truly on the morrow they came to invite the man, likewise
all the youths of the town were invited. And so he saw a mussel-
shell, a red mussel-shell. Thereupon said the chief: "This mussel-
shell is to be touched on the inside; now, on whosoever's hand it
shall stick, he shall be the one to marry my daughter."

Many people went inside, likewise all the various kinds of birds.

Thereupon the mussel-shell started on its course; and every one

144

'kanit, kawlndac awiya kra'gu'kaslwan. Winidac *a8au madci-
' kiwisans, " Taga kawlnawiya tawi'a'gu' kasiwan unindcing ! "
inandan'k. Plnicigu kaga ka"kina odanagitanginawan Iniwa asan,
kawln dac kra'gu'kaslwan. A'pri'dac pacu payanit krrnandam
5 *a8au made!' kiwisans : "Indacka nama'kwan! ninglpawatanaban."
Medac kaga/t nama'kwan kl*a*yanig ima11 unindcing. A'pri'dac
papagldinimind Ini'u asan mrr'u kitanginad pindcayai*, mldac
kra'gu' kanit ima unindcing.

"EM" ki'tcibibagiwag. " Ezen, ogima-o'danisan tawldigawan!"

10 Mri'dac ki'kistciwi'kunding, nibiwa pamadesitcig klwrkuma-
wag. Wlnimo8 gaya cangaswi, wlwan dac mrr'we mida'tciwad;
wlta8 gaya mida'tciwan.1

Mri'dac iman krayad 'a8au inini. Ningudingidac oganonigon
ojijayan: "Na8angic, klcpln clgadandaman kldababamusa." Me-

15 dac kaga't klmadcad micawaskuda, oglwabandanidac ima mo'ki-
dciwaniplg. Mldac iman pl'ta wabandang miskwanig; ogro'da-
'pinan idac odasing idac ogra*'ton. Nlnj oglmi'kanan mo'kidci-
waniblgon; mlgo mlnawa iu ga'todang 'i8i'u pl'ta odasing kra'*tdd.
Mri'dac kra*niklwad andawad. A'pri'dac wayibamigud wlwan

20 ujibl'i'gadanig udasan, klmodcigisi 'a£a'u i'kwa.

Odinan ogln osan gaya: "NInjin ma'kwag kimi'kawawag,"
i'kito awi'kwa.

'A8awidac inini kra'gadci. "Kawin ningimi'kawaslg rna'kwag. "
"Kaga't ku'ca kigimi'kawawag ma'kwag. Nacka wa gidas
25 ajinagwa'k! Pl'ta kuca!" i'kido.

Pajik idac wi'tan pljawan mri'dac w&w&bamigud, medac agud:

145

had a chance to make it stick, but on no one did it stay. And as
for the lad himself, "I wish it would not stick to any one's hand!"
he thus thought. And so it went, till nearly all had touched the
shell, but without success, for it did not stick (to any one). Now,
when it was coming near, the lad thought: "If only now I had
some glue! I dreamed of it (once) in the past." It was true that
some glue happened there upon his hand. And when they came,
placing before him the shell, he accordingly touched it on the inside,
and then it stuck there to his hand.

" Hurrah!" with a great shout they cried. "Hurrah! for the
chief's daughter is to be married."

And so there was a great time extending invitations to the feast.
Many beings were asked. His sisters-in-law were nine in number,
so therefore his wives were ten; and his brothers-in-law were also
ten.1

And so there at the place continued the man. Now, once he
was addressed by his father-in-law saying: "Son-in-law, if you be-
come weary of the place, you should go off on a walk. " Thereupon
truly he went away, (and came) to a great plain, and he saw a
place where the water came forth (like a fountain) from the ground.
And now he saw a foam there that was red ; he took some, and upon
his leggings he put it. He found two fountains of water; and he
did again what he had done before, he put some foam upon his
leggings. Thereupon he went his homeward way. Now, when
he was observed by his wife with his leggings marked in design,
joyful was the woman.

She said to her mother and her father: "Two bears have been
found," said the woman.

And the man was embarrassed. "I did not find any bears."

"Truly, indeed, you did find some bears. Just glance at your
leggings (and see) how they look! Why, there's froth!" she
said.

Now, one of his brothers-in-law came, and by him was he exam-

1 Meaning rather that the women might all be his wives if he wanted them.

146

"Nacka nita! kaga't ma'kwag kigimi'kawawag." Medac a'ki-
dowad : " Wabangisa' kigadijamin tcinasi' kawagwa ma' kwag. "
Mrrdac wayabaninik kimadcawad. "Anindi kiwabandaman?"
inan 'a8au inini.
5 Me*i*dac kiki'kin5-a-mangad. A'prrdac kawabandamowad, krr-
'kidowag: "Kaega't ma'kwa oman aya. "

Pangri'dac pi'kwadina iman tcigaya/r mo'kidciwanibrrgung,
misa1 iman iyad au ma'kwa. Pajik idac na' tanondaguzid ogra-no-
nawan tcisagi'tod iwe pi* kwadi'nans. Medac kaega't kipisagi-
10 tcimockamat 'a8au ma'kwa. WInawadec iman ganibawiwad ogl-
pa'kitawawan ginisawad. Anindidac oglkiwawinawan Ini'u ma'k-
wan, anindidac keyabi krrjawag pajik m5'kidciwaniblg; me'i'dac
mlnawa pajik ma'kwan iman kircrndinawad. Medac gaya wlnawa
ki * a • ni kiwawi nawad .

15 Midac igu iu mojag ka'todang *a8a'u inini, kinandawabandang
mo'kidciwaniblgon; nlbawa ma'kwan ogintsawan; nibiwa mrrdclm
ogra*yanawa ajini'tagad 'a8a/u inini.

Ningudingidac ki'tibadcimo au madci' kiwisans : "N!sayanyag
ayawag owidi ka'pa*o'ndciyan; canga' tciwag. Kanabatc kaskan-
20 damog. "

Mri'dec agut ojijanyan: "Anlj, klcptn wi'klwayan kidagiwe.
Ogowadac kinimog kidaiyani widciwawag. *'

Mrrdac wayabaninik kimadcawad, pa'kan idee kra'nri'jawag.
Kawln ima11 ucayabi'kanig ki'i'jasiwag. Mlgo panima kisagapi-
25 'ka'a'mowadmri^decka'i'ji'u^nabiwadigi^i'kwawag. Kinamadapi-
wad klckabi'kang, ml* i' dec agut wlwan: "Oma nimpi' kwanang
ayan. Pidcinagigu wabamiyan jlbini'kaniyan mrrma11 ugidca-
'a*ya"I* pagizun. Wawani mindcimin."

Medac kaga't a' pi jabini'kaninit wlwan rrma ka'pagizut,
30 wawani kimindicimi. Me'i'dac ka'kina ka'i'jipimisawad. Pacudac

147

ined. Thereupon he was told: "Look, my brother-in-law! truly
some bears have you seen." And then they said: "To-morrow,
then, will we go get the bears." So then on the morrow they set
out. "Where did you see them?" was said to the man.

Thereupon he pointed out the place. And when they had seen
the place, they said: "Truly, a bear stays here."

Now, there was a hillock near by the place of the fountain, and
that was where the bear was. Now, the one that was good at
sounding the voice was chosen to frighten the hillock. It was true
that from out of the water into view came the bear. And they who
were standing at the place struck the bear with a blow that killed
it. Now, part of them came home bringing the bear, and the rest
went over to where the other fountain was playing; therefore another
bear they got from that place. And likewise they went their
homeward way, taking it along.

And so that was what the man was always doing, he went seek-
ing for places where the water gushed out from the ground ; many
bears were slain ; much food they had from what the man was
killing.

Now, once the lad got to telling about things: "There are
elder brothers of mine abiding over there from whence I came;
they are nine. Perhaps they are lonesome."

Thereupon was he told by his father-in-law: "Well, if you long
to return home, you may go. And these your sisters-in-law may
go along."

And so on the following day they set out, and by a different
way they went. Not by yonder abyss did they go. And then after
a while, when they came out upon the edge of the cliff, then down
sat the women. While they sat by the edge of the steep cliff, he
was told by his wife: "Here at my back do you take your place.
The moment you see me spread forth my arms, then upon me
spring. Hold on tight to me."

Thereupon truly, when his wife spread forth her arms, then
there he flung himself, tight held he on. Thereupon afterward

148

andawad *a8a'u m^dci* kiwizans mri*man krg-nipomwad. Mrid^c
minawa ^nicinabang kri*jinagusiwad.

"Mi'O'ma11 aya'i'yu'k, " udina8; "a'kawa8 ningadija. " MHd^c

anH'jad, zmodc awasiya8 pimi'kawawa8. A'prrdac wadi't^ng

5 andawad ow&b^ndan nanga'u sagidcisininik iskwandang. A'pi-

idac aeniodi'tang andawad, og^nona8 osayanya8: " Nisayayituge!

nint^gwicin."

M^dci'kiwisid^c onawadinan udami'kwan kw&ba*irnga*i'ga
skw&dang.
10 Mri'd^c minawa k^nonigut uclmayan: "Kaga't, nisayanyitug,
nint^gwicin."

Med^c m^dci' kiwis inabit, udongibidon^n uskinjigon, mid^c
kaga* t w&bamad uclmayan. Med^c tabipinad krtrdcimad. Mld^c
agut : u Kizibiglyu' k, waw&ni gaya pidci' kunayayu* k. Pina-
15 'kwayu'k."

Med^c ka*rskwazazagawad kinasi'kawad winimo8. Mld^c anad:
"Nimpi'kw^nang pyayayu'k. Pya'kawici'k, midacigu tci'^-ni-
cnabi'tawagwa nlsanyayag."

A* pri'd^c pipandigawad ' a8au gawldigat inini krcrn^biwag.

20 Midacigu papajik kra'ni'O'n^bi' tawawad Ini'u ininiwa8 Igi/u
i'kwaw^g. A'pidcidac win skwadc krcnabi'tawa 'a8au m^dci-
* kiwis sazi'kizit. A'prrdac ka'crnabinit Ini'u i'kwawan, mri''u
ki'O'da1 pining op^gamag^n, mH-d^c agw^dcing kri-jad kago
■o*mam^dwag^nandon. Min^ngw^na iu ma* kw^n. MH'd$c

25 ka-i-jidciba'kwawad mamawi igi'u i'kwawag, ^nodc gaya kago,
ogikljisanawa; mid^c mamawi kiwisiniwad. Mii'dec iman kinwanj
kiayawad.

MIsa iu ptnawidis kra'goda.

149

all of them went flying away. Now, near the home of the lad
(and his brothers) was the place where they alighted. Thereupon
like people again they looked.

"Here in this place do you remain/' he said to them; "wait till
I first go on ahead." And as he went on his way, (he saw) where
the tracks of all kinds of game were passing. And when he reached
the place where (his elder brothers) lived, he saw sand coming forth
from the doorway. And when he reached the place where they
lived, he addressed his elder brothers, saying: "O my elder brothers!
I have now come home."

Then the first-born took up a spoon (and) dipped up sand at
the doorway.

Thereupon another time was he addressed by his younger brother
saying: "Truly, my elder brothers, I have come home."

And when the first-born looked, he opened his eyes with his
hand, whereupon he truly beheld his little brother. And when he
had seized him, he kissed him. Thereupon he was told: "Bathe
yourselves, and clothe yourselves neatly in fine raiment. Comb
your hair."

And after they were all gayly dressed, he went after his sisters-
in-law. Thereupon he said to them: "Behind me come. Keep
at my back, and in a regular order are you to take your seats
beside my elder brothers."

And when hither they came entering in, then the man who was
married sat down along with the rest. Thereupon the women
sat down with the men, each beside a man. And the very last to
have one sit beside him was the first-born, oldest in years. And
after the woman was seated, then he took up his war-club, where-
upon out of doors he went, (and) he was heard beating upon some-
thing. It happened to be a bear. And after the women had
joined together in the task of cooking the food, then all sorts of
things they cooked ; and then all ate together. Thereupon at that
place they continued for a long while.

And so the gizzard of the ruffed grouse now hangs aloft.

150

13- The Foolish Maidens and the Diver

(Madci'kikwawisag Cingibis Gaya).

Ningudingisa', kinwan anicinabag taflwag, oda'towag. Pajik idac

a'kiwanzi wiwan gaya a'yawan, mnjidac uckinlgi' kwan udaya-

wawan odanisiwan. A( pri'dac na' tawlgiwad, Igi'u i' kwawag

oganonigowan uglwan: "Nindanis, ningudci awra'yayu'k. Kagu'

5 oman odanang aya'kyagun."

Mri'dac kimadcawad Igi/u uckinlgi' kwag, pabamosawag; mri'dac
i'ku nlbawad plna' kamigang. Ningudingidac tapi'kadinig cingi-
cinowad a'pitcimica'kwatini; me'i*dac kanaw&bamawad anango8.
Medac a'kidot 'a8au sazi'kizit i'kwa: "Nya, niclnma, naskakuca
io anango* k ajinagusiwad!" Medac kaga't inabit 'a8au uclma'i*man.
Midac a'kidot 'a8au sazi'kizit: "Anln gin 'a8au a"pagic wi'pamag
anandaman?"

"Nya,11, ptsan taga! Kagu anode i'kito'kan!"

"Manopinanan, niclman!n
15 Kaga' pri'dac krr'kido 'a8au wacima'i'mind: "Misanrrna
'a8awa a'pitci kaw&piskizit anang kawi' pamag, " i'kido. "Ki'ni-
dac?" udinan umisanyan, "anln gin *a8au?"

Medac a'kidot: "Misanrrna a'we a'pitci kamiskwanjat."

Ka*ixkwa i'kidowad idac, mrr'u klnibawad. £' pri'dac kwac-
20 kusiwad kigijap papajik ininiwa owl'pamawad; 'a8au waclma-
•i'mind uskinawan owi'paman, awidac wamisan*i*mind a'pitci
a' kiwanziyan owl' paman. Mr r'u kro'da' pinigowad icpiming
anango8, mri'dac klwldciwawad. 'A8awidac sazi'kizit i'kwa kawin
ominwanimasin Ini'u a'kiwanzlyan. Ningudingidac kamadcawad
25 Igi'*u* ininiwag, oganonan uclmayan: "Niclman, nindawa madca-
tawe ningudcM"

Medac kaga't kimadcawad, wasa' kra*nri'jawag. Ningudingi-
dac minawa papa'a'rndiwad oglml'kawawan mlgwanan. Medac

151

13- The Foolish Maidens and the Diver.

Now, once on a time they say that some people were abiding
there, they were living in a town. There was an old man, and his
wife was there, and two maidens who were their daughters. And
when they had come to maturity, the women were addressed by
their mother saying: "My daughters, somewhere shall you go
and stay. Do not remain in this town. "

Thereupon away started the maidens, about over the country
they went tramping; and then it was continually their custom to
sleep in a clean open place in the forest. Now, one night while
they lay abed, the sky was thick with stars; and so they gazed up
at the stars. And now said the elder woman: "Dear me, my
little sister, do behold the sight of the stars!" Whereupon indeed
then looked the younger sister. So then said the elder one: "Which
of them, in your mind, would you wish to sleep with?"

"Gracious me, do keep still! Cease talking such nonsense!"
"Oh, let us keep up the subject, my little sister!"
So at last said the younger sister: "Now, the one I should prefer
to lie with is the star that looks so very white," she said. "And
you? ".she said to her big sister, "which would you?"

WThereupon she said: "My choice is the one that looks so very
red."

And after they had ceased talking, they then went to sleep.
And when they woke in the morning, each was lying in bed with a
man; she that was the younger lay with a youth, and she that was
the elder lay with an exceedingly aged man. Therefore were they
received up into the sky by the stars, and there they continued with
them. Now, the elder woman was not pleased with the old man.
So once, when the men were gone, she addressed her little sister,
saying: "My little sister, do therefore let us go to some place!"
Accordingly, indeed, away they started, a long way off they
went. Now once, as they were simply going along, they discovered

152

a'kidowad: "Tibi wandcigwan 'a8au migwatn!" Minawadec wlb^gu
omi'kawawan mlgw^n^n; kaga'pri-go a'pldci nibiwa mlgwana8
ow&bamawan. Ningudingidac ow^bgindanawa wigiwamans mJn-
dimonyany^n iman tawan; klplndigaw^g Igi'u i'kwaw^g.

5 "N^madapiyu'k, nojitug," i'kido mindim6nya. Nibiwa odayan
mldcim, pldcigigwana wiyas ogi'arcamigowan id^c. Ningudingigu
n^mqidapit 'a8a mindimonyan owi'kupidon plm^na'kwan, med^c
iman klnisad pldcigigw^nan. Pagunayani a'ki ima11 n^madapit
*a8au mindimoya*; mri*man wandabigamunig omlgiskan. Ogag-
io wadcimigowan d^c mindimoyany^n : " Anldiwadclyag?"

Mri'd^c klwlndcimawawad krcrda'pinigowad anango8.

Mrid^c a'kidot mindimoya: "KIcpin uji'toyag nibiwa wlgu'p
k^boni' kiyablkinininim andana' kiyagub^n tcrrjayag. "

Medac kaga't krcvji'towad nibiwa wigu'p.
15 "Uji'toyu'k w^dapiwac. TVkubidoyu'k wawani."

Kada1 kubidowad id<ic mrrma" ki-grsigowad o'komisiwan. " MI-
•i*'wide and^na* kiyaguban kadijaiyag. "

Med^c kaga't kl'poziwad iman wed^blwaj ing, mri'd^c pona-
blginindwa. ''P^dagwlngwacinu'k. Kagu' ganaga inabi'kagun.
20 Panimagu kitagwicinag a' king mri''u tclnabiyag. "

Klnwanj id^c ayawad od^prircing.

r kido ' a8a sazi' kizit i( kwa : " Taganan, niclma11, inabida ! "

"Kagu' pina! kigro'ndcri'gunan ku'ca ko'komisinan."

MInawa i'kido *a8au i'kwa: "Mano binana! inabida!" Oda-

25 nugrondcri'gon uclmay^n. Kaga'pl*i*dac krrnabi 'a8au i'kwa

sazl'kizit; mlid^c Wctb^ndguig, clgwa tapinagw^tinig a'ki. "Nyan,

153

a feather. Whereupon they said: "Wonder from whence came the
feather!" And not long afterwards they found another feather;
and then at last ever so many feathers they saw. And presently
they saw a small wigwam with an old woman abiding there; inside
went the women.

"Be seated, my grandchildren/' said the old woman. Much
she had of food, and the flesh of a fish-hawk they were fed. Now
presently, while the old woman was seated, she pulled upon a cord,
and then there she killed a fish-hawk. There was an opening in the
ground at the place where the old woman sat; it was from there
that her hook came. And they were asked by the old woman:
"From whence came you?"

Thereupon they informed her that they had been carried away
by the stars.

Whereupon said the old woman: "If you will make a long cord,
I will let you down, so that you can go back to the place where
you live."

Therefore truly they made a long cord.

"Make a basket of spruce-root. Fasten (the cord) securely."

So after they had fastened (the cord), then into it were they put
by their grandmother. "Now to the place where you used to
live is where you shall go."

Thereupon truly they got into the spruce-root basket, where-
upon they were let down by the cord. "Cover up your faces.
Under no circumstances shall you look. Not till you have reached
the earth, then may you look."

Now, for a long time were they in the spruce-root basket.

Said the woman that was older: "I say, my little sister, do let
us take a look!"

"Please don't! for you know we were forbidden by our grand-
mother."

Again said the woman: "Oh, pshaw! do let us look!" It was
no use for her little sister to try to turn her from her purpose.
So at last looked the woman who was older; whereupon, as she

154

nask;a guca, nicima! inabin gayagin! Jigwa tabJnagwat andana'kl-
yan£*" Kaga' pri'dac Oglwayajiman uclmayan. MIdac nayanj
krrnabiwad; midac ka*i*jipa'kiskanig wlgup, medac pangicinowad.
Medac ajinagamud 'a8au i'kwa: —

5 " Pidcigigwana wasasuning pangicinan."

Mri*wa ana*a*ng.

Medac kaga't wasasuning Idpangicinowad. Mrrdac ima11
gra'yawad, kawln kaskro'slwag tcinisandawawad. Anode awiya
wabamawan pimosanit awaslyan; oganonawan i'ku tcipina'O'go-
10 wad. "An, kawin ninkaskitosin tcra'kwantawayan," odiguwan.
Kawln odabwa* tagusiwan ka'kinagu awasiya8 odanagi kanonawan,
kawindec kidapwatanzlwa.

Ningudingidac kwingwa'a'gan oglwctbamawan. Mrrdac anawad:
"Taga*o*ndas, pinanzi'kawicinan!"

15 Medac kaga't kinlsandawa'a'd ini/u ni'tam zazl' kizinit, mina-
wadec skwatc 'a8au ucimaiman. Kimodci'i*dac oglnagadan osagi-
banwayab iman osasoning. Mri'dac kinlsandawawint igi'u i'kwag
ogrrnawan ini'u kwlngwa*a'gan: "Mackut kigawldigamigu,"
ogri'nawabanin. A'pri'dac wasa tagucinowad mi windamawad

20 'aeau i'kwa: "Ningiwani'ka nisagibanwayag wasasoning. Taga,
nasi'kan!"

MI gaega't madclpa'tod kwingwa*a-ga nasi'kang sagibanwayap.
Mrrdac klmadcipa'towad ikwawag, wasae ujimowad. Kwingwa-
•a'ganidac onopinanigowan. 'E8 e\ kwingwa*a*ga cigwa pldci-
25 pa' to! 'Aa, i'kwawag anigu'pimipa'towag! A, cigwa pacu'
kwlngwa*a-ga! A'pri'dec ka*a'dimigowad, mH*'u kwaskwa'irnta-
wad Ini'u i'kwawan anode todawad, pinicigu onisan; pa'kicigu
udamwan. Mrrdac au uclma-rma11 mi' tig uginawadcibiton

155

beheld it, faintly was the earth then coming into view. "Oh, do
see, my little sister! do you look too! Now into view is coming
the place where we live." So at last she prevailed upon her little
sister. Whereupon both then looked; and then broke the cord,
whereupon they fell. And this song sang the woman: —

"In a fish-hawk's nest was where I fell."

Such was the song she sang.

Thereupon truly into a nest they fell. And so there they re-
mained, they were not able to come down (from it). And the
various kinds of game-folk they saw walking past; all the while
they spoke to them, asking that they be taken down. "Why, I
am unable to climb up/' they were told. Not were they believed
by all the game-folk whom they vainly addressed, and (the game-
folk) did not believe (what they heard).

Now, once the Wolverene they saw. And they said to him:
"Do come and take us down!"

Whereupon truly he took them down, first the one that was
older, and next the other that was younger. Now, secretly (the
elder woman) left behind in the nest the tape (she used in wrapping
her hair-knot). And after they were taken down, the women said
to Wolverene: "In return (for this) we will marry you," they
(thus) said to him at the time. So when far away they were come,
then to him made known the woman: "I forgot the wrapping-tape
(of my hair-knot) at the nest. Do go fetch it!"

Accordingly, in truth, on a run started Wolverene, as he went
to get the wrapping- tape (of the hair- knot). Whereupon the
women started running, afar they fled. And by Wolverene were
they pursued. Oh, how Wolverene then came running (back)!
My, but the^ women ran at the top of their speed! My, but how
close now was Wolverene! And when they were overtaken, then
he leaped upon the women, doing all manner of things to them,
(keeping it up) until he had them nearly killed; and at the same
time he was eating them. And now she that was the younger sister

156

kipapa'kita*o'wad kwingwa*a*gan. Kagadac nansint kwingwa-
'a*ga mri*'u kimadcad.

Awidac uskinfgi'kwa uglpodanan omisanyan, ml*i*'u ki'plrnad-
izinit. Mri'dec minawa kra'nimadcawad. Ningudingidac klma-
5 dablwag saga*i*ganlng, medac wabamawad cingibisan agomonit.
MI'i'dac kanonawad: "Cingibis! onda's, pozrixinam!"

Kawlndac klgitosl cingibis. Minawa gu odanukanonawan,
kawanganaga klgitosl. Kaga'prrdac i'kido au cingibis: "Kawlnin
nindawisl cingibis. NIn wamlgisigo. " *
io " Skomasaondas, kawabamigo."

Mri'dec kl'prrjad (a8au cingibis.

"Skuma11 si"kun!" odinawan.

Mri'dac ajipa'kipinad manidominasa8 napicabisud; mri'dac
kimodc klca'kamud, medac si'kut; manidominasa8 ozi'kwana.

15 Medac Igi'u i'kwawag kro'da'pinawad. "Skuma minawa!"
udinawan.

Midac minawa kwa'kaya*!* kipa'kipitod unabicapison ; minawa
manidominasa8 ugisi'kwanan. Ml minawa ma'kandiwad Igi'u
i'kwawag. "Minawa, minawa wasi'kun!" udinawan.

20 "Kawin, me*i''u mini'k, " i'kido cingibis.

Me'i'dac kipozri'gowad cingibisan; i'kwawag tclmawag windac
cingibis api'ta*o*nag namadap*. Ningudingidac wibamawan ma1 k-
wan pimosanit tcigiplg. "Nacka 'a8au ma'kwa!"

Cingibis idac i'kido: "Au nlnda'."2
25 "Skomasa ganoj!"

Cingibisidac oganonan ma'kwan: "Ma'kons, ma'kons, ma'k-
ons!"

A*pri*dac nwandagut ma' kwan klmadci' pa1 to ma' kwa.

1 Thus trying to pass himself off as the Loon, who went by that name.

*57

seized a stick (and) pounded Wolverene. And when Wolverene
was nearly slain, he then went away.

And after the maiden had breathed upon her elder sister, she
then came back to life. Thereupon once more they started on their
way. Now, once they came out upon a lake, upon which they be-
held a Diver floating on the water. Accordingly they addressed
him, saying: "O Diver! come hither, let us in (your canoe)!"

But Diver did not speak. So again they tried in vain to speak
to him, but not a word did he say. And then at last said Diver:
"I am not Diver, I am Arrayed-in-Wampum." l

"Then please come here! Let us look at you!"

Whereupon hither came Diver.

"Please spit!" they said to him.

Whereupon he pulled off the beads which he used for ear-rings;
and then, secretly putting them into his mouth, he thereupon spat;
some beads he spat out.

Thereupon the women picked them up. "Please (do it) again!"
they said to him.

And so (from the ear) on the other side he plucked from his
ear-ring; some more beads he spat out. So again from each other
the women grabbed (for them). "Some more, some more, do you
spit out!" they said to him.

"No, that is enough," said Diver.

Thereupon they were let into (the canoe) by Diver; the women
paddled, while Diver himself sat in the middle of the canoe. Now,
once they saw a bear walking along by the edge of the shore. "Oh,
see the bear!"

And Diver said: "That is my pet."2

"Please speak to it!"

And Diver addressed the bear, saying: "Cubby, cubby,
cubby!"

And when he was heard by the bear, away went running the

2 Pet in the sense that a dog is a pet.

158

Medac a'kidot cingibis: "MI i'kwawag widcra-gwa nriwan-
dcidodang. "

MInawadec adi'kwan w&bamawan. MIgu minawa ka*i*kidot:
"Nin au ni'nda1."
5 "Skoma ganoj!"

Medac anad cingibis: "Adi'k, adi'k, adi'k!"

Kanodagut kimadciba' to adi'k.

"A, mrku andodamowad i'kwa wadclwangin."

Minawa ninguting mozon wabamawan medac anawad: "Icta,
10 cingibis! nacka awe monz!"
"Ae, nin au nindaV
"Skoma ganoj!"

Medac gaga't kanonad: "Monz, monz, monz!M
Kanondagut idac kimadciba' to monz. Medac cingibis a'kidot,
15 "Nacka niganoptnana. "

Wawlpidac tclgibig krrjawag. Ajiki'kabat dac cingibis. klno-
'pinanat mozon, ugl*a*wi ntsan. A'pidci wlninowan. Medac
kimonzu'kawad; a' pitci minwandamog igi'u i'kwawag.

t
Ningudingidac cingibis omisawandan monzowis agodanig, mldac
20 anad pajik wlwan: "Tagagaton i*r'u m6nzuwls, ma'kwasim tabigi-
modi tipi'kadinig."

Kawlndac oglkadosln *a8au i'kwa *i8i'u monzuwis. A'pri'dac
klnibawag anandang cingibis klpazigwi, mri'dac ki'oda'pinang
'i8i'u monzuwis. A'prrka*o'da'pinang kimadciba' to ; pa'kic ani-
25 -rkedi: "A^e1, ma'kwasim kfrnodi!" Medac kra/wimldcit 'i8iu mon-
zuwls. Padagwicingidac i'kido: " Nimpada' kisitacin ! Taga w&-
bandan!" udinan pajik wlwan.

Medac a' kidonit : "Taga, ningudci ! Anin gadotaman ' i8i'u
cingibisiwizit?"

159

bear. Whereupon said Diver: "It is because I am with some women
that it acts so."

And next a caribou they saw, and this again was what he said :
"That is my pet."

"Then please speak to it!"

Whereupon to it said Diver: "Caribou, caribou, caribou!"

When he was heard, then away started the caribou run-
ning.

"Oh, that is the way they always act whenever I am in company
with women."

On another occasion they saw a moose, whereupon they said
to him: "O Diver! see that moose!"

"Oh, that is my pet."

"Then please speak to it!"

Whereupon truly he spoke to it: "Moose, moose, moose!"

And when he was heard, away ran the moose. Thereupon Diver
said: "I will simply go right after it."

And so at once to the edge of the shore they went. Ashore
stepped Diver, he chased after the moose, (and) he went and killed
it. It was very fat. Thereupon they set to work preparing the
moose-meat for use; very happy were the women.

Now, once Diver desired a moose-spleen which was then hanging
up, and so he said to one of his wives: "You had better hide away
the moose-spleen, for bear-dog might come and steal it during
the night."

But the women did not hide away the moose-spleen. So when
he thought that they were asleep, Diver rose to his feet, then he
took the moose-spleen. After he had taken it, he started to run;
at the same time he went, saying: "Oh, the bear-dog has stolen
(it)!" Thereupon he went and ate the moose-spleen. And when
he came back, he said: "I've a sliver in my foot. Do look at it!"
he said to one of his wives.

Whereupon she said: "Oh, go away! What am I to do with
the foot of a Diver?"

i6o

MInawadec pajik udinan wlwan : " Taga ginandawabandan
kapata' kizitacinan. "

Medac kaga't krrnabit au i'kwa iman cingibis uzidang, medac
iman ka'irndinang mo'komanan.
5 "Taga nln ni'tam," i'kido *a8au sazl'kizit.

" Amngadodaman nongumguca cingiblslwisit kidi'kit?"

MInawadec ningoding krani'kuziwag. Ningudingidac kaba-
ciwad, "Taga, cingibis! ami'k wlnici."

MIdac kaga't ka'i'ji*i*jad micawagam cingidis. Mrrma"
io agu'mwut mri*'u ka*i*nad wlwan: "Kicpin w&bamiyan koglyan
i'kidon, 'Ami'kwan na'tanisat kinabaminan,.M

A'pri'dac koglt 'asa'u cingibis kawin *i8iu krr'ditoslwag. "Cin-
gibis, kiwaskatiya. " Cingibis idac nayap kimockamo oba/pi*a*-
wan. MIgiri''u mojag anawad, panima ka'tapiwad ml krrnawad:
15 "Ami'kwan na'tantsat kin&paminan.*' MIdac pana gi'kogit.
Anitibi'kadinik idac ml pimoskamut obra^pagidon plcaganap.
"Wi'kupidoyu'k!" udina8.

Medac kagat wi1 kupidowad 'igi'u plcaganap Igi'u i'kwiiwag,
medac iman ta'kupisowad ami'kwag. Kitciminwandamog igi/u
20 i'kwawag. MIdac kI*oji*a/wad Ini'u ami'kwan.

MInawadec ninguding kianipSziwag. Medac a'kidot cingibis:
"MIi'u nongum tcio'di'tamang oda'towad anicinabag. Mri'ma"
ka'prirndriyan. Kacga't a'pitci oniciciwag kidangwa*i'wag,
migisan nanabicabizonawan kidangwa'i'wag. "

25 A'pri*dac saga'O'wad plbagiwag: "E8eS cingibis pi'ti'kwawa!"

i6i

Then to the other wife he said: " I wish you would look for what
I have stuck into my foot."

Whereupon truly the woman looked at the foot of Diver, and
from there she drew out some knives.

"Now it's my turn, " said the one who was older.

"What have you to do with what a moment ago you called a
Diver's foot?"

And on another occasion they were on their way to make another
camp. And presently, as they were making camp, "I say, Diver!
I wish you would try to kill a beaver. "

Whereupon truly away went Diver far out on the water. And
over there he was afloat when he said to his wives: "When you
see me dive, say, 'Our husband is good at killing beavers/ "

But when Diver went down into the water, they did not say it.
(But they said instead), "Diver, you are white about the buttocks."
When Diver came back up to the surface, they were laughing at
him. And that was what they said every time, till after a while,
when they had had their fill of laughing, they then said of him:
"Good at killing beavers is our husband." Whereupon down he
dived. And when it was growing dark, then up he came to the
surface, flinging over a rawhide cord. "Pull on it!" he said to
them.

Thereupon truly on the rawhide cord pulled the women, and
tied there fast were the beavers. Greatly pleased were the women.
And then they dressed the beavers.

And so another time they went aboard their canoe. Whereupon
said Diver: "Now to-day we shall arrive where the people live
in a town. That is where I come from. Really very beautiful aie
your sisters-in-law, your sisters-in-law wear ear-rings of wampum
beads."

So, when they turned (the point of land and came) into view,
(the people) came forth, crying aloud: "Halloo! Diver is coming
home with a wife!"

162

Midac cingibis ajinlba'kwid. "li, Iniwadi ka'rnawad, agami-
gistcigami pamiskanit. " *

A'pri'dac kabawad nibawa i'kwawa8 pi'jawa8, a'pidci oniciwa8
*i£i/u i'kwawa8.
5 Mri'dec a' kidonit cingibis wlwa8: " MIna Igi'u nindangwananig? "

"Kawin," i'kido cingibis. "Kaga't ina' win igi'u i'kwawag!"

Panimadec wi'kagu pidasamosawag nlnj i'kwawag, a'pidcigu
manadiziwag. Medac a'kidot cingibis. "Na misa' igi'u kidang-

wan,i*wag! misa igi'u kaga't i'kwawag."

10 Mri'dac w&bamawad animomowan nabicabisonit.

Mri'dac Id' pindigawad cingibis o'komisan andanit. A'pri'dac
wanagucig mrr'u madwanimrrdiwad. Kaga't idac iwidi kaga't
andat 'a8au wamigisago. Mri'dac a'kidot cingibis: "Kawin
i'kwawag ijaslwag nimi'i'ding. Midac nlbayu'k," udina8 wlwa8
15 cingibis. "Nina'ta ningadija, " i'kido. Midac klmadcad, ijad
nimi'i'ding. Anodcidac kltodawa au cingibis. Oba'pi'i'gon
anicinaban.

Kaga'prrdec krr'kidowag cingibis wlwa8: "Taga, ijadawe
gaya glnawind ! " i' kidowag. Me'i'dac kimadcawad ; a' prrdac

20 tagucinuwad wlgiwaming, klpa' papiwag ; mri'dac wabamawad
onapamiwan ta' tangiskawint ujlganang. Kayadac owabamawan
kaga't Ini'u wamlgisagon; nlbiwa mlgisan onabi'kawan. A'pri'dac
ackwanlmrrding kl'plndigawag Igi'u i'kwawag wamigisago andat.
Mri'dec wi'pamawad; wlndac cingibis kl'kiwa andat ow^ibaman

25 nibanit wiwan. MInangwana iu ka*i'citcigawad Igi'u i'kwawag;

1 Thus trying to conceal his identity.

163

Thereupon Diver sat up with back erect. "Oh, yonder are the
ones to whom they refer, they who are passing farther out (in
their canoes)/'1

And when they went ashore, many women came, very pretty
were the women.

Thereupon said Diver's wives: "Are these our sisters-in-
law?'1

"No," said Diver. "Assuredly these women are not to be com-
pared with my sisters!"

And some time afterwards hither came walking two women, and
they were extremely homely. Whereupon said Diver: "Behold,
here are those sisters-in-law of yours! Now, these are really (beau-
tiful) women."

And when they saw them, (they beheld them) wearing ear-rings
of dog-dung.

And then they went into where Diver's grandmother lived. And
when evening came on, they then heard the sound of (the people)
dancing. Now, in truth, at that place was where lived the real
Arrayed-in-Wampum. And so said Diver: "Women do not go
to the dance. Therefore you go to bed," to his wives (thus) said
Diver. "Only I will go," he said. Thereupon off he started, he
went to the dance. Now, all kinds of fun was being made of Diver.
He was being laughed at by the people.

And then at last said the wives of Diver: "I say, let us go too!"
they said. So at that they started away; and when they were
come at the wigwam, they began laughing; for then they beheld
their husband, who was then being tramped upon at the back.
And they likewise saw him who was really Arrayed-in-Wam-
pum; many wampum beads he wore about his neck. And when
the dance was over, in went the women where Arrayed-in-
Wampum lived. Thereupon they lay abed with him; and Diver,
on his part, went his homeward way. He (now) saw that his
wives were asleep. But it turned out that this was what the
women had done; (two pieces of) wood they had put at the place

164

mi'ti^on ogra-' tonawan iman andanapiwad ; 1 ogra'gwaja' tonawan,
tibisko awiya nibat mri*'u ajinagwa'k. Cingibisidac krcrnabi
nisawa'ya*r, a'kawa sagaswa tcibwakawicimut. 'A£a'widac uta-
'kwamigon abigon, medac a'kidot: "Tel, tcl, tcl, kagu' kimoti-
' kan ! " A* pri *dac kawicimut oglki' kandan plgidclsag a1 tanig
wlwan i(ku cingicininit. Medac kinickadizit. Medac kigistcigl-
'kamad o'kumisan, krrjadec usayayan andanit; midac wabamad
wlwa8 wrpamawad wamigisagon.

Medac kl'klwad, asinins idac oglkijapi'kiswan. Mrrdac krrjat
io usayanyan nibanit; medac tawaninit kra-'tod *i£i'u asinlns mskwa-
pi'kidanig, plndcigunawa.

Awidac wamigisago kinibu tcibwakuskusiwad anicinabag. Wa-
wlp ki'pozi cingibis awiw&bandang adi'kunagwaganan. A'pri'dac
ka'kanimind kinibut wamigisago klikidowag: "KIcpin ki'kan-
15 dang cingibis klnibonit usayanyan tamizidizu."

Cingibisidac oglnisan adi'kwan mri*dac klda'kupidot miskwi
adi'kumisadang. A'pri'dac majagad jingibis, " Kagu wlndamawa-
'kagun/' i'kidowag anind anicinabeg. Anindidac oglplpagimawan :
"Cingibis, kisanyan kinibo!"

20 'Au cingibis ogra-'ton odapwi pimidasang; nagatcidac krcrniska,
medac kro'da'pinang mo'koman cayagwagusininik; midac papa-
jiba*u*disut nidawaya'r; mri'dec ka*i*jikonapisat.

Wawlpidac kri'jawag, oglw&bandanawa miskwlwagamininig nibi.

Medac a( kidowad : " Misa* a' pana gaya win cingibis kinibut, M

25 WIndac cingibis, klmadca micawagam. Minisapi* kidac ayani

nicawagam, medac iman wibamind cingibis; madwaayad,

madwanagamo: "Win ogldotawan cingibis ototawan wamigisagon. "

1 Their particular space in the lodge.

i65

where they sat;1 they had put (the wood) under coverlets, as if
somebody were asleep, was the way it looked. Now, Diver sat
down in between, and he first had a smoke before lying down to
sleep. Now, he was bitten by some ants, whereupon he said:
"Tel, tcT, tci! don't steal!" And when he went to bed, he found
that some decayed wood was in the place where his wives were
accustomed to lie. Thereupon he became angry. Thereupon he
gave his grandmother a severe scolding, and then he went to where
his elder brother lived ; whereupon he saw that his wives were
lying with Arrayed-in-Wampum.

At that he went back home, a pebble he heated. Whereupon he
went to where his elder brother was asleep; and so in where his
mouth was open he placed the pebble which had been heated red,
inside of his mouth he put it.

So Arrayed-in-Wampum was dead before the people woke. Early
into his canoe had gone Diver to go see to the caribou-snares. And
when it was learned that now dead was Arrayed-in-Wampum, then
(the people) said: "When Diver learns that his elder brother is
dead, he will kill himself/'

Now, Diver killed a caribou, whereupon he took the blood
and tied it to his own belly. And when home by canoe was
come Diver, "Don't convey to him the tidings," said some of the
people. But some called out to him: " Diver, your elder brother
is dead!"

Diver placed his paddle resting across the canoe; and by and by
he rose, upon which he took a knife that had been sticking up at
the side of the canoe; thereupon he stabbed himself on both sides,
and then over he went with the canoe.

And speedily over there they went, they saw that the water was
bloody. Whereupon they said: "And so Diver is dead too."

Now, as for Diver, he had gone far out on the lake. An island
of rock was out on the lake, and so there Diver was seen ; there
he was heard, he was heard singing: "He himself had done it to
him, Diver had done it to Arrayed-in-Wampum."

166

MIdac akidowad: "O, win nangwana oglnisan osayanyan!"
Midac nibawa ajiboziwad tclmanan winodcra*wad cingibisan.
A'prrdac weyabandang nodci*i*nd cingibis kl'kogi. Kabagicig
odanagunodci*a/wan, kawindec oglnisasiw&wan ; mrrdec ki'tciw&-
5 w&saglmockamut. Mrrdec ka'i*ji*a*nonawad nlnjin kistcisaga-
skwadcima tciskandamowad ketcigami. Kaegat ogiskandanawa ;
tibisko kistciwadciwan mri*'u ka'i'jinaguziwad Igi'u kistcisaga-
skwatcimag. A' pri'dac aska* tag kistcigami ningudci Id1 kazu
cingibis; piwanagon dac oglta* kubinan uzidang.

10 Mri'dac klkinandaw&bamawad. A'prrdac ma'kawind cingibis
klmadciba'i'wa; medac nddci*a*wad. A'prrdac ka'kina ka*i'jawad
anicinabag I*rman nibi ayagiban cingibis oglmawinana8 kistcisag-
askwadcima8; mri'dac kimamadijwad piwanagon uzidang kada-
' kupinad. Medac ka' kina nibi klplzlgizag, ka' kina kinisabawawag.

15 Kawindac win cingibis kintsabawasi, mri*'u win ki' pimadizit.

MIsa pinawidis kra'goda.

14. The First-Born Sons play Ball
(Madci' kiwisag kapaga'a'dowawad).

Ningudingsa klnwan kidawag made!' kiwisag ; uda'towag; a'pidci

kistciodana rrmaQ ayawat. Anode ijitcigawag udaminowat; tasing

kajigadinigin udaminowag. Ningudingidac una'kuniga *a8a'u

20 made!' kiwis tcra*' tadiwad tcibaga'a'dowawad. MIdac kaega* t

ajimadci'tawat wra*'tadiwad.

Kaya win *aga'u pa°jik madci' kiwis papangi pa'kan aiyendiwag.
Abi'ta andaciwat uwlwitdw&wan wipaga*a'towawat. 'A8au pajik
madcl'kiwis ugru'ndinan pigwa'kwat wa'a'badci'towad, ujawa-
25 ckuminagat rr'u pigwa'kwat. Midac a/kidot 'a8a'u madcl'kiwis:
"W&banung nln nlngatinagato," i'kido. "KInidac," udinan Ini'u
wa'a-'tawat, "ningabra-nung ina'kakaya. " Mri'dac ki'kaglgi-

167

Whereupon they said: "Why, in good sooth, he slew his own
elder brother!" At that many got into their canoes to go in pur-
suit of Diver. And Diver, when he saw that he was pursued, went
down into the water. All day long in vain they sought to get him,
but they did not kill him; for he would go a long distance before
coming up to the surface. Accordingly they set two great leeches
to the task of sucking the water out of the sea. In truth, they
sucked the water out; like a great mountain was the way the big
leeches looked. And when the sea was dry, somewhere was Diver
hidden; for some flints he had tied to his feet.

Thereupon they started looking for him. And when he was
found, Diver started to flee away; whereupon they took after him.
And when all the people had gone to the place where the water
used to be, Diver rushed at the great leeches; thereupon he cut
them up with the flints which he had tied to his feet. Thereupon
all the water came pouring back, (and) all were drowned. But
Diver himself was not drowned, so therefore he lived.

And so the gizzard of the ruffed grouse now hangs aloft.

14. The First-Born Sons play Ball.

Once on a time, as the story goes, there lived some first-born
sons; in a town they dwelt; exceedingly large was the town where
they were. All sorts of things they did in the way of games; as
often as the days came round, they played at games. Now, once
(one of) the first-born announced that there would be a ball-game-
Whereupon truly began they to get ready for the contest.

Now, another first-born (and his friends) did a little differently.
Half of them were on one side to play ball (against the other half).
One of the first-born took out the ball which they were to use, blue
was the color of the ball. Thereupon said the first-born: "Towards
the east will I play for goal," he said. "And you," he said to
them against whom he was to play, "toward the west." Accord-

168

•i-nawav kagicl'kanit ininiwa8. Weyabang kigijab kimadci'tawag.
Medac cigwa nimbawawat, kawin nayanj awiya mijagadosl. AnHc
kwana'ir'kwag ml cigwa cagodci*i*nt, ocagodcrrgon Ini'u pipo-
nisan. Kaga' pi kra'nicagodciwina ' a8a'u madcl' kiwis, win dac pipo-
5 nisa kimijagadS ningabl'a*nunk ina'kaka. A'pri'dac kapa'kina-
wint *a8a'u madcl* kiwis uglkanonigon piponisan: "Anlc, misa
klpa'kinonan," Ina *a8a'u madci* kiwis. " Ptdclnagigu wabanunk
pa*u*ndanima' kin mIgo*i,/u cigwa tcibinlskadagotag ' u8u kljig
tcigimiwunk. MIsa*r ajipa'kinonan," ina11.

io MIdac I*i*'u ka*irndcri*jiwaba'k. Kicpin w&banunk wandani-
ma' kin mlgu*r'u cigwa madcigljiga'k. Mri*'u ka-i'jipa'kinawa"-
windibanan 'a8a'u madci* kiwis.

Kawin kiminwandazl pa'kinawint. Minawa wra*ndcre* 'a8a'11
madci'kiwis. "Taga, minawa a'tadidae!" i'kido 'a8a'u made!' kiwis.

15 "Awawisa'," udigon piponisan.

Wey&baninig mri*'u minawa ujigabawiwad wlbaga-a'dowawad.
uKiwadinunk nln ningatinagatu, " i'kido 'a8a'u madcl' k wis. "Gin
idac, piponisa, cawanunk ina'kaka inagadon," udinan piponisan.

Mi jigwa umbawawat, usasa' kwanigowa kanaw&bamigowat.

20 Kabagljik menawa ubabamiwapa-a*nawa pi'kwa'kwat. Mlskumi-

nagat dac ri-'u pigwa'kwat. A(pra*ni-u-nagucininig mrr'u cigwa

minawa digodcrrnt 'a8au madcl' kiwis. Kaga'pl minawa kimijag-

ado piponisa cawanunk ina'kaka. MIdac minawa ajikanonint

'a8a'u madci'kiwis: "Anlc, misa iu minawa kipa'kinonan," ina11.

25 "Pidclnagigu klwadonunk pa*u*danima'kin mri*'u ka'kina tci-

u'jimowad kidockinigimag, nlnidac kawin ogaku' tanzlnawa nindo-

ckiniglmag."

Misa Igiu ka' kina pabamisatcig pinasiwag, mlwag Igi/u ka'a*' tadi-

169

ingly they picked out the men that were fleet of foot. On the morn-
ing of the next day they began (playing). And when they started
the ball going, it was a long while before any one could make a
goal. Along in the afternoon was when (one of the first-born) was
being beaten, he was being beaten by Winter-Wind. At last was
the first-born 'being beaten, for Winter-Wind had made a goal on
the side toward the west. And when the first-born was beaten, he
was addressed by Winter- Wind saying: "Well, therefore have I
beaten you," was the first-born told. "As soon as ever the wind
blows from the east, then will foul weather hang aloft in this sky
for the rain to fall. Therefore such is what I have won from you, "
he was told.

And that is what happens. When the wind blows from the east,
then that is a sign for a bad day. It is because the first-born was
once beaten in a contest.

He was not pleased to be beaten. Over again did the first-born
wish to play. "Come, let us have another game!" said the first-
born.

"Very well," he was told by Winter- Wind.

On the morrow they then took their places for another game of
ball. "Towards the north will I play for goal," said the first-born.
"And you, Winter-Wind, towards the south do you play for goal,"
he said to Winter-Wind.

So when they began playing, they were cheered on by the yells of
them who were watching them. All day long again they carried
the ball back and forth and all around. Red was the color of the
ball. When it was getting well on towards the evening, then again
was the first-born being beaten. At length again did Winter-Wind
make a goal at the end towards the south. Thereupon once more
was the first-born addressed: "Well, therefore again have I beaten
you, " he was told. "As soon as ever the wind blows from the north,
then will all your youths flee away, but of me will my youths not
be afraid."

Now, they were all the birds that fly about in the air, it was

170

wagobanan. Ka'kina nibinisan mlwanini'u kawldclwagubanan *a8a'u
made!' kiwis kaku'tamuwad pibon. Mrr'u ka*i*nawindibanan
*a8a'u madci' kiwis: "Ninidac piponisa. Kawin nln ta'u'jimislwag
nindockinigimag. "
5 Mlwag igi'u pibonk ayawat pinasiwag; mlwaniniu kawldclwa-
gubanan *a8a'u piponisa. Mldac iu wandci*rjiwaba'k anind pina-
siwag cawanunk kri'jawad papongin; anind tac kawin madcasiwag,
miwan Ini'u piponisa udockiniglma8.

Mldac indawa kra*nawandcigat la8a'u madci' kiwis; mldac anawi
10 minawa mamawi pimadisiwat.

15. The Origin of Dogs
(Wandciwat animucag).

Ninguding ninj anicinabag pimickawad tclmaning kistcigaming
iwidi klwadinunk ina'ka'ka mi*i*'u ka*i*jikistcinodininik; mri'dec
ka/rjiwabaciwat micawagam kistcigaming; kawin uglwabandanzl-
nawa a' ki. A' pidci klkistcinodinini, kawin kikunabiskaslwag ;
15 kinwanj kistcigaming krpaba*a*yawag. Ninguding kra-gwawa-
pahowag agama'klng. KTkabawat owabandanawa awiya pimi-
1 kawanit kistanicinaban. Mldac klsagisiwad uglku' piwidonawa
udcimaniwa, mldac i*rman unamonag ki'kasowad.

Ninguding unundanawa kago madwasininig ; mldec inabiwad
20 w&bandanawa kistcipigwa' k a'tanig. Mldac kaega't sagisiwad.
Wlbagu uglpru'disiguwan kistcru-nicinaban, uganoniguwan : "Ni-
cima, kagu sagisi' kagun ! Nln misaba agoyan. Kawin nln nimba-
nadcra*sig anicinabag," udigowan. Ow&bamawan adi'kwan ca-
gwazonit, mi win ini'u pabapimwat wra-mwat (a8a'u misaba. Mvv-
25 dec ka-rji'irda' piniguwad a' pidci mindidowan Ini'u mtsaban.
Ugipindumunan ini'u unicinaban *a8a'u misaba. Mldac kTklwawi-
nigowat andanit. A'prrdacka'plndigawad, nanaga kl' pindiga 'au

171

they that were in the contest. All the birds of summer with whom
the first-born played were the ones that feared the winter. This,
then, was the first-born told at the time: "I am Winter-Wind.
Not from me would flee my youths. "

They are the birds that pass the winter here; it was on their
side that Winter-Wind played. And that is how it came to pass
that some of the birds go south in the winter- time; and some do
not go away, for they were the youths of Winter-W7ind.

So thereupon the first-born gave up (the contest), whereat they
then lived together again.

15. The Origin of Dogs.

Once on a time two men were paddling along in their canoe on
the sea by a northerly route, when there arose a mighty wind;
accordingly they were blown by the wind far out at sea; they did
not see land. Very strong blew the wind, but they were not cap-
sized; a long while over the sea they continued aimlessly. In course
of time they were carried by the sea upon shore. When they landed,
they saw the footprints of some mighty human being. Therefore,
becoming alarmed, they carried their canoe up from the shore, and
then there underneath they hid themselves.

By and by they heard the sound of something fall ; and when they
looked, they saw a huge arrow there. Thereupon, to be sure, were
they afraid. And in a little while to where they were came a great
human being, and they were addressed by him saying: "My little
brothers, do not be afraid! I am he who is called Giant. I do not
destroy people, " they were told. They saw a caribou hanging
from the girdle at his side; and that was what Giant had wandered
off to shoot (with his arrow), that he might have it to eat. There-
upon were they taken up by Giant, who was so very huge. In
the bosom of his garment Giant carried the people. And so they
were carried back to where he lived. And when they had gone in,

172

wlndigo. Midac anat ini'u misaban 'a8a'u wmdigS: "Anicinabag
kidayawag, " udinan.

Uglkaniguwan pindig andanit Ini'u misaban tcibwaplndiganit Ini'u
windigon. " Kawin anicinabag nindayawasig, " i' kido ' a8a'u misaba.
5 "KaBga't," i'kido *a£a'u wlndigo. MTgu ajinondaguzit i'kwa-
namut. "Op!"1 i'kunamut *a8a'u wlndigo, a' pitcimisawanimat
anicinaban wra'mwat. Kaga'pH'gu nickadisi kinwanj kaganoni-
tiwat. Kaga'pl kaya win misaba nickadisi. Mi'tigonagan a'tani
iman plndik andat. Midac ri*'u kapa' ki* kwadank, midac iman
10 animons ayat ri*man anamaya*runaganing, udayansan *a8a'u
misaba. "Taga, packwadac, awimlgac *a8a'u madcianicinaba."

Mri''u kaegat pazigwlt 'a8a'u animons; kl'pa'pawi, midac kra-ni-
mindidut. Ackam kra-nipa'pawi *a8a'u animuc, a'pidci kra-ni-
minditu 'a6a'u animuc.

15 A'prrdac way&bamat animun mindidunit kl'a*nisaga*a*m 'a8a'u
wlndigo. Uglkaganzuman udayan tcinisat windigon. Mri'dac
kimlganat Ini'u windigon 'asa'u animuc plnic uginisan. A'pl'i'dac
kanisat, minawa kl'pindiga *a8a'u animuc. Ki'pa'pawi minawa;
ackamigu kra*gaclnyin, anigini'pan minawa krrnigini. Minawa

20 kTpIndiga iman anamaya'I* unaganicing.

Mri'dac agowat ini'u misaban: " NicIma'I'dug, undcida ningl-

•rnandam tcibijaiyag o*o*man. Wlwabamininagu* k. MIsai inda-

wa tciglwayag. Wa8awa nindayans kimlninim. Kawin minawa

tabiglwasi. Kawin awiya animuc ayasl iwidi klnawa andana* klyag.

25 Magija aniwak kadabadcra'wa, kagagu anicinabank tarrjiwabizi. "

Mri'dac ka'i'jikanonat ini/u udayansan *a8a'u misabae: "Taga,
kiwawic ogou niclmayag!" Uglnansiblwinan Ini/u udayansan;
nawatc kra'niminditu 'a8a'u packwadac. Uginlbawi'a'n Ini'u

173

then after a while in went the Windigo. Whereupon to Giant said
the Windigo: "Some people you have," he said to him.

They had been concealed inside of where Giant lived before the
Windigo came in. "No people have I," said Giant.

"Yes, (you have)," said the Windigo. Accordingly the sound
of him was heard as he drew in his breath. "Op!" l was the way
the Windigo sucked in his breath, so eager was he to have the peo-
ple to eat. At length he grew angry while in long conversation
with (Giant). Finally Giant too became angry. A wooden bowl
was there inside of where he lived. And so, prying it up with a
stick, behold! a dog was there underneath the bowl, the pet of
Giant. "Up, Hairless, go fight the impious man!"

So then truly up to his feet rose the dog; he shook himself, where-
upon he began growing in size. The more the dog shook himself,
ever so much larger he continued to grow.

So, when the Windigo saw the dog that now was (so) big, then
on out of doors he went. (Giant) urged on his pet to slay the Win-
digo. Accordingly the dog fought with the Windigo till he slew
him. And when he had slain him, then back inside came the dog.
He shook himself once more; and smaller he grew, as big as he was
before was now his size again. Back he went beneath the miserable
bowl.

Thereupon they were told by Giant: "My little brothers, a
purpose did I have in mind, that you should come here. I wanted
to see you. Therefore now you may go back home. This little
pet of mine I will give to you. Not back here will he come again.
There is no dog over there where you dwell. Perhaps to some kind
of use you can put him, and almost like a human being will he
behave."

Accordingly to his pet spoke Giant: "Come, do you take back

home these little brothers of mine!" He carried his little pet down

to the water; much bigger now did Hairless continue to grow.

He placed his pet in standing position, and then on the (dog's)

1 Uttered by drawing in the breath.

174

udayan, mldac iman ugidawigan kra'sat ini'u anicinaban. " 'Au,
mri,/u ijimadcic, kwaya'k andana'klwad ijiwic!"

MIdac klmadclba' tod *a8a'u packwadac, ackam kra-niminditu;
kra'jawagamapa'tod iwa kistcikistci gaming; ayabi' tawugat a'ta
5 kl*a*'kubl, pinic kltagwicink oman asking. Ackam mlnawa kl'pi-
*a*gaclnyin a* pi gaga pa*u*di'tank owa a'ki, pinic minawa, animo11-
sing kri*nigini *a8a'u packwadac. Mrrdec ka*rjinaganigowat Ini/u
animun, wlnawadec kTklwawag andawat. Panimadec ninguding
ugru'disigowan animon, mIgo*i,/u ki'pi*rnawamigowat. Mig5'i*/u

io miziwa ka*i*jiwaba'k a* king kru'disigowad animucan Igi'u anicina-
bag. MH*/u pldclnag a'pl kra'yawat animog o'o*man a'klng; ml
au packwadac unldcanisa8, nlbawa taswawan animog kl*a*yawag,
anotc ajinagusiwat animucag; nlbawa taswawanagizi (a*a'u animuc
ajinikazut. Migu 'au packwadac ka'kina iman wandclwat Igi'u

15 animucag miziwa nongum ayawat animog.

MIsa1 a'kosit.

16. When a Windigo was Slain
(WIndigo Nasint).

Ninguding pajikanicinaba krpi-u-ndcipagoban owidi Pa*u''ting;
pangl po'kwawigana. MIdac1 oman kma*a-ngabigobanan, i'kwa-
wan oma kawldigamad magwa anode kri-jictcigawad anicinabag,
20 klmanidokasowad. M6njagklkistciwrkundiwagwanicicingmldctm;
kawl'kasa ogra*camasiwawan Ini'u anicinaban, kawi' kaganaga
oginandumasiwawan kago wa'i'jutcigawadin.

Ningudingidac pabong kra*manisowag klstcitcingwanik a'ki,

klmamasi'ka a'ki. MIdac klsagisiwad. "Misa awa windigo,"

25 kl-i-1 kidowag. Ackamigo pacu' Id1 pra-yawan. MIdac iwa* pi

1 On the north shore of Lake Superior, either at Nipigun or Kaministiqua.

175

back he put the people. "There, now do you bear them hence,
straight to their native land do you carry them!"

And so, when off on a run started Hairless, bigger he kept on
getting; through the water he ran, crossing over to the other shore
of the great sea; half way up the legs only was he in the water,
continuing thus till he reached this country here. Smaller again
he grew when on his way hither he was nearly reaching this land,
continuing thus till as big as a little dog was Hairless. Thereupon
were they abandoned by the dog, so then they themselves came
on back to where they lived. And not till later on, to where they
were did the dog come, whereupon he made up with them at once.
That, accordingly, is what happens everywhere upon earth when a
dog comes to people. That was then the time when they began
having dogs here on earth; they were the offspring of Hairless, of
many kinds of dogs they had, of every kind of appearance were
the dogs; numerous is the kind that goes by the name of dog.
Therefore it was from Hairless that came all the dogs, wherever
now there are dogs.

And that is as far as (the story) goes.

1 6. When a Windigo was Slain.

Once a certain man came from yonder Sault; he was slightly
hunched in the back. And so here1 he dwelt with his wife's family;
for here he had married a woman at a time when the people were
accomplishing all sorts of things, when they did miracles through
the manitou. Many a great feast they celebrated with food that
was choice; yet never did they feed that man, not even did
they ever invite him when they were going to bring something
to pass.

Now, once in the winter-time they became alarmed at a great
rumbling in the earth, the earth shook. Thereupon they became
afraid. "It is the Windigo, " they said. Nearer it kept coming.

176

kl'a-'towad ano'ka'tcigan; anuglgagwadcindiwad ; kawin dac awiya
uglkaskitosin tcimlganad wlndigon. Kaga'pH'gu a'pidci klma-
masi'ka a'ki. Kawin gaya ogaskitoslnawa iskota tciplskanag;
anind gaya anicinabag kawin mami'kawisiwag. Kaga'prrdac
5 onandumawan Ini'u anicinaban pwa'kwawigananit. Oglpagidina-
mawawan ri,/u obagidcigawiniwa, ogrrguwan idac: "Mina iu
pidcinag mi' kwanimiyag nongum sagiziyag? " Kawin ogrcrda-
'pinanzinan Ini'u anumlnint. Gra'nisaga'a*m, andat kri'jad. Ogi-
*a*nonan wlwan wawlp oma'kizinan tcro'ji'tonit. 'A8a'widac

10 i'kwa wawlp klma'kizini'ka. Cigwa a'pidci pacu' pra*ya wlndigo.
Papacigwag pasgwaginon. MIdac klmadcad 'a8a'u pwa'kwa-
wigank. Aja anind anicinabag kawlnganaga madclslwag. "Ayan-
gwamisin!" odinan wlwan. Saga*i*gan rrman kra'yani, wa'kwa-
gamlng cingwa'kwag ayawag. "Wabang kegicap pl*i*nabi'kan

15 K*man cingwa'kwag kl*a*yawad. Ningawabama. A'pri'dac
mlgadiyang, manu wlni'kam tanondaguzi. Panimanln iskwatci
ninganondaguz, " ki*r'kito.

Wayabangidac kegijap kra'wrrnabi 'a8a'u i'kwa. Mridac
ajiklwabamad sagi' kwaninit, mldac mlnawa klcagaski* tanit. MIdac
20 ima11 kl'pra't tcibi*u*disigut *aVu w&mlganad. Plw&bik sa'ka'irn
ubita'kunan 'a£a'u wlndigo. MIdac kipasigwlt 'a8a'u pwa'kwa-
wigang. Ana'kwat a'pltasing kra-'koziwag. Nl'tam oglma'ka-
man H*'u sa'ka*irn, ogra*'pagid6n ima?1 saga'i'ganing iu sa'ka-irn;
ka'kina kl'twasa I'i,/u saga*i*gan.

25 MIdac klnondaguzit wlndigo, ka'kina klwanimi'kawiwag ani-
cinabag. Ic'kwatcidac win klnondaguzi 'a8a'u pwa' kwawigang,
nawadc win ki'kijlwa; tibicko kljik plguskag mH*'u ka*i*nwag.
MIdac klmlgadiwad aniwa'k igu kinwanj. Udayan owldciwabanln
*a8a'u wlndigd. Krircimo 'a8a'u animoc. A'pri'dac pa'kita*irnt

30 'a£a'u wlndigo, "Yo00, nisaya11, ninisigo!" Mi*i*'u klnisind *a8a'u

177

Accordingly then they made an offering of goods; they put ques-
tions one to another, but to no purpose; and no one had power to
fight against the Wlndigo. And at last ever so much did the earth
tremble. And they were unable to start a fire into a blaze; and
some of the people too were (scared) out of their senses. So finally
they sent for the man with the hunch in his back. They presented
him with the offerings they had made. And they were told: "Is
it only now, when you are scared, that you think of me?" He did
not accept what was vainly offered him. He went on out of doors,
to where he dwelt he went. He had his wife quickly make him
some moccasins. And the woman hurriedly went to work upon
the moccasins. Already very close was the Wlndigo now coming.
There was a dressed skin for each foot. Thereupon departed the
hunchback. Already some of the people did not even move. "Do
you take care!" he said to his wife. A lake was oyer there, at the
far end (of which) were some pines. "To-morrow, in the morning,
do you come and look there where the pines are. I am going to
watch for him. And when we fight, just let the cry of him be
heard first. Not till afterwards will my cry be heard," he said.

So on the morrow, in the morning, thither went the woman to
look. Thereupon she saw his head sticking out (from where he
was in hiding), and then (she saw) him bob down again. And so
there he waited for the coming of the one he was to fight. A metal
staff the Windigo came holding in the hand. And then up stood
the hunchback. Up as far as the clouds was how high they stood.
First he took the staff from (the Windigo), he flung the staff into
yonder lake; all the ice of the lake was crushed.

And so when the cry of the Windigo was heard, all the people
fainted away. And afterwards was heard the cry of the hunchback,
louder still was the sound of his voice; as if the sky were rent asun-
der, such was the sound of the cry. Thereupon they fought with
each other for some time. With (her) pet dog was the Windigo.
Away fled the dog. And when (the Wlndigo) was struck, " Yo, my
elder brother, I am being slain!" Then was the Windigo slain.

i78

windigo. I'kwa *a8a'u! Monjagidac kinanlsanandamog anicina-
bag tcibitagwicininit usayanyan. Miziwa oman Id1 tabwawidam
klnondagusit a* pi nasind 'a8a'u windigo.
Misa1 a'kosit.

17. Old Man Mashos
(Mac5s a'kiwanzi).

5 Ningudingsa Omacos kl*a#i*nda; kawln awiya wlwan ayaslwan;
odanisa8 a'ta nljiwa; onlngwanan ayawan, wldigamawan Igi'u
i'kwawag. Ningudingidac i'kido *a8a'u mini: "A'pagic ki'kanda-
man ningudci ayawad kayackwag ! Nindaglnansi' kanan wawanun. "

Omacozidac onondawan i'kidonit uningwanan. "Anln a'kidot
10 na'a'ngl?"

" Aninisa' ajipabami' tawat ri,/u a* kidot? " udigon udanisan.
" 'A'pagic ki'kandaman ningudci ayawad kayackwag! Nindagi-
*i*ja', i'kido," udigon udanisan.

Medac a'kidot Omacos: "Arr, iwidisa ayawag kayackwag.

15 Anlc, klgatijaminisa," i'kido Omacos. Midac kTpoziwad Omacos
udclmaning, klnamadabiwan uningwanan udclmaning; windac
Omacos ajipagi'tira/nk udclman, ml'i,/u ajimadclbitanig udclman.
Wadi'tamowad kayackwabi'k, kl'kabawag mojaginamowad wawa-
non. A'prrdac nibiwa ka-a-yawad wawanon, "Mi iu tabisag,"

20 udinan uningwanan. Ka' poziwad oganonan uningwanan : "Tiwa!
ninglwanl' kanan iwidi wiwanon, kayabi ninglwa'kusidonabaniini.
Taga nasi'kan!" udinan uningwanan.

KTkaba mlnawa *a8a'u inini. Ka'kabanit uningwanan uglpaagi-
'ta*a'n udclmanic, klnaganat uningwanan. Ogan5na8 kayackwa8:
25 " *A'a'u, kidacamininim 'a8a'u inini! Mojag kinandodamawim
inini."

Mi gaega*t plcawad kistcikayackwag wra'mwawad Ini'u finini-

179

It was a woman! And ever were the people in fear that her elder
brother would come. Everywhere over this region was the sound
of her voice heard when she, the Wlndigo, was slain.
That is as far as (the story) goes.

17. Old Man Mashos.

Once on a time Mashos was living (there); without his wife was
he; his daughters numbered only two; his son-in-law was there,
to him were the women wedded. Now, once said the man: " Would
that I knew of a place where there were gulls! I would go fetch
some eggs."

Now, Mashos heard his son-in-law speak. "What does son-in-
law say?"

"Now, what interest have you in listening to what he says?"
he was told by his daughter. " 'Would that I knew of a place
where there were gulls! I would go thither,' he said," he was told
by his daughter.

Thereupon said Mashos: "Why, far off yonder are some gulls.
Why, we will go over there," said Mashos. And when they got
into Mashos* canoe, then down sat his son-in-law; and when
Mashos struck his canoe, then away it sped. When they came
to the rocky cliff of the gulls, they went ashore to gather up the
eggs. And when they had many eggs (gathered), "That is enough, "
he said to his son-in-law. On getting into (the canoe), he spoke
to his son-in-law, saying: "Pshaw! I have forgotten some eggs
over there, some more that I had put into a pile. Do go get them! "
he said to his son-in-law.

Ashore again stepped the man. When his son-in-law had stepped
ashore, then he struck his miserable canoe a blow, leaving his son-
in-law behind. He spoke to the Gulls, saying: "Now, I give you
a man to eat! Always have you asked of me a man."

Then truly came the great Gulls to feed upon the man. And

i8o

wan. Awidac inini oganona8 kayackwa8: "Pae'ka, pae'ka! kagu
amwuci' kagun ! Nacwasugunlyan kigicawanimimwaban. " Kfi-
windac ogI*a*mwu'kusi Ini'u kayackwan. OgIgan5na8 idac kayac-
kwa8 *a8a'u inini tcigrwawinigut. MH*'U kaega't ajipimiwinigut
5 paejik kistcigayackwan. Aja wasa ani*a*ya 'aVu Omacos. Medac
iman tibicko ka'a'nrrjizat *a8a'u cigayack ogra'nimidcinan Omi-
cozan. Omicozidac ka'i'jikackipidot kayackwimo ogikudciman-
dan. "Mi'ko iu ajimagamowawad kayackwag ininiwan ka*a'm-
w&wadin."
10 Wini'tam ki'tagwicin 'a8a'u inini andawad. Wawanon pangl
ogikiwawidonan. Nljiwan unldcanisan 'a8a'u inini. A'pri'dac
majagad 'a8a'u Omicos pinasiblwan ocisa8; wawanon uta'kunana-
wan igi'u abanodciyag. "Anindi ka'u*ndinamag?M udinan Omacos.

"Nosinan uglpldonan," i'kidowag Igi'u abinotclyag.

15 Mrrdac anad: "Mawijaguca micigayackwan ugra'mwugon
kosiwa, " udinan. Pandigat Omacos andawat owabaman oning-
wanan namadabinit. Ki*a*gadci. Ajiganawabamat unlngwanan,
oganonigon udanisan: "Wagunan wandci kanawabamat 'a8a'u
namadabit?" Medac a'kidot: "Awiya pimodawan uskatigunk, "

20 i'kido.

Mlnawa ninguding i' kido ' a8a'u inini : ' ' Pagic ki* kandaman
ningudci "a*yawad migiziwag! nindagrrja, " i'kido.

Onondawan a'kidonit. "Anln a'kidot?" udinan udanisan.

"Aninsa wa'i'jiki'kadaman? 'A'pagic ningudci migiziwag aya-
25 wad, nindagrrja,' i'kido."

Minawadec Omacos udinan unlngwanan: ''Ningi'kanimag
migiziwag ayawad. Anlc, Idgaticamin," udinan uningwanan.

Mldac klmadcawad, ijawad andacinit mfgiziwa8 ayanit. Ka*i-

jikabawat, medac ki'kawawag mi'tigon rrman agodanig wasasun.

30 Niswi uginisawan migizlnsa8. Ka'poziwad tcimaning uganonan

i8i

the man spoke to the Gulls, saying: "Hold, hold! do not eat me!
When I (once) fasted for eight days, you took pity upon me."
And he was not eaten by the Gulls. Then to the Gulls the man
spoke, asking them to fetch him back home. Thereupon truly
was he carried away by a certain Great-Gull. Already far on his
way had Mashos gone. And so, when directly over him Great-
Gull was flying, then did he mute upon Mashos. And when Mashos
scraped away the gull-mute, he examined its smell. "Such is the
smell of their mute when the gulls have eaten a man. "

The first to arrive at home was the man. A few gull-eggs he had
fetched along. Two was the number of the man's children. And
when by canoe Mashos arrived, then down to the water came his
grandchildren; some eggs in their hands did the children have.
"Where did you get them?" to the (children) said Mashos.

"Our father fetched them," said the children.

Thereupon he said to them: "Why, long since has your father
been eaten up by Great-Gull," he said to them. When Mashos
was come inside of where they lived, he saw his son-in-law seated
there. He was abashed. As he gazed at his son-in-law, he was
addressed by his daughter asking: " For what cause are you watch-
ing him who is seated there?" And this he said: "Something is
crawling over his forehead," he said.

Another time said the man: "Would that I knew of a place
where there were bald eagles! thither would I go," he said.

(Mashos) heard him speak. "What does he say?" he said to
his daughter.

"Now, why should you want to know? 'Would that I knew of
a place where there were bald eagles! thither would I go, ' he said. "

So again Mashos said to his son-in-law: "I know where there
are some bald eagles. Well, let us go there!" he said to his son-
in-law.

Accordingly off they started, they went to where the bald eagles
were. When they went ashore, they then felled a tree upon which
hung a nest. Three eaglets they killed. When they got into their

I82

uningw^ngnr "Taga, Ijan rrma11 ka*u*ndinangwa migizlnsag!
MIgwanag nlngra*sag ugida'tig, uniciciwag. Nocisag nlwlpl-
tawag." Ka'kabat 'a8a'u inini, Omacos ogIpa'kita*a*n udcimanic,
naganat unlngwanan. " 'A'a'u, misanziwidug ! Kidacamininim
5 inini! Monjag kinadodamawim!"

Kaega't owIpi*a*mugon mlsanziwan 'a8a'u inini. Minawa ogi-
kanonan: "Ba'ka! kagu amucikagun! madasugunlyan kiglcawa-
nimim. " Kawlndec ugra-mugusln misanziwan. Ugra-nonan
tciglwawinigut. Kaega't oglklwawinigon. Ajawln wasa ani*a*ya
10 Omacos, wlni'tam kTtagwicin andawad; migwanan ogra-nikl-
wawinan, onldcanisan oglmlnan.

A'prrdac majagad Omac5s ow&baman ocisa8 migwanan ta'kuna-
nit. "Anlndi ka'U'ndinagwa Igi'u mlgunag?"

Midac a'kidowad: "Nosinan sa oglplna6. "
15 Midac anad: "Manwlja guca mlsanziwan ugra-mwugon kosiwa."

A'prrdac pandigat, Macos owabaman unlngwanan namadabinit.
Ogistcikanawabaman. Uganonigon udanisan: "Wagunan sa'ku
wandcikanawabamat? "

"Wa'kayabigudclsiwan pimodawan iman skljigunk." Minawa
20 kra-gadci *a8a'u a'kiwanjrrc.

Minawa ninguding i'kido *aea'u inini: "A'paegic andowayan
namawag ningudci ayawad!"

Minawa i'kido *a8a'u Omacos: "Arr, iwidi sa'ku ijabanlg ninlng-
wanibanig andowawad namawan. Anlc, klgatijamin sa!" udinan
25 unlngwanan.

Midac kf posiwad Omacos udclmaning. A' prrdac ka'U'di-
'tamowad i'i-ma11 namawag ayawad, klpasigwl au inini nandawa-

i«3

canoe, he spoke to his son-in-law, saying: "Pray, go yonder where
we got the eaglets! Some feathers did I place up in the tree- top,
they are handsome. Home to my grandchildren do I wish to
bring them." When ashore the man had stepped, then Mashos
struck his old canoe a blow, leaving behind his son-in-law. " Come,
ye monster Eagles! I give you a man to eat. Always are you ask-
ing me (for one)."

Truly was it their purpose to come and devour the man. Again
he spoke, saying to them: "Hold, hold! do not eat me! for
when I was once in a ten days' fast, you took pity upon me."
And he was not eaten by the monster Eagles. He spoke to
one, asking that he be carried back home. Sure enough, he was
conveyed home by one. Already far on his way had Mashos
gone, but it was for (the youth) to be the first to arrive at
home; some feathers did he fetch when he came, to his children
he gave them.

Now, when Mashos arrived home in his canoe, he saw his grand-
children with some feathers in their hands. "Where did you get
those feathers?"

And this they said: "Why, our father came home with them."

Whereupon he said to them: "Why, long since by the monster
Eagles was your father eaten up. "

And when he went within, Mashos beheld his son-in-law seated
there. He gazed at him with much concern. He was addressed
by his daughter asking: "Why are you always watching him?"

"(I was watching) a worm that was crawling over his face."
Once more was the contemptible old man abashed.

Another time said the man: "Would that I might go harpooning
at some place where there were sturgeons!"

Again said Mashos: "Why, far off yonder was where my sons-
in-law in times past used to go harpooning sturgeons from the canoe.
Why, let us go over there!" he said to his son-in-law.

Thereupon they got into Mashos* canoe. And when they were
come at the place where the sturgeons were, up to his feet rose the

1-84

bamat n^maw^n atnamindim. Minawa og^nonan uningw^n^n :
"Ugidcaya'I'nlbawin. Ml'ku iu andodamowa' p^n andowawat."

Kaega't ogitcaiya*r ka*i*jinibawit *a8a'winini Umicozidac
•^•nibawabickan udclmanic, mrrdac nibl'kang kip^ngiging ';i i
5 inini. Om^cozid^c ka*rjipa*kita'£*ng udclman, wasa krrjisani.
Med^c a'kidot: " Miciginabik, kidacamin *a8a'u inini."

Micikinabikid^c ka*i*ji'pljat wl'ti'mwad Ini'u ininiwan, uganonan
midgic 'a8a'winini: "Kagu, kagu ^mw^ci'kan! Kikljawaniminaban
kuca." Kawin d^c ugr^rmwukusln. "T^ga, klwawijicin!"

10 Udaskanang 'a8a'u ginabik kr^'ni-^rgozi awinini. Midac mad-
clnigut udigonidac: "Kicpin animi'klg nondagusiwad wlnd^ma-
wicin. Kicpin pasi'kayan pa'kitawi nindackgn. " Midac 'i£i'u
andodguik *a8a'winini, pa'kitircrwan Ini'u acfam^n. Kagadac
majciganit <mimi'kl pinondagusiw^g. Og^gwadcimigon : "Nocis,

15 ^uiimi'klg mawin?"

"Kawin," udinan. "Kiya'u 'i8i'« ka-i-nwag."

Ack^m anigu'k upa*kita*o*wan. Qgwa mac^gad *a8a/u kinabik
^nirni' kig kl* pit^gwicinog. ' A8a'wid^c inini kigwackuni mi ' ta-
'k^mig; *a8awidac Idnabik uglnisigon, animi'ki8 kr^'mwugut.
20 KI( kiwa awinini andawat.

A'pri'dac majagad Om^cos ow&b^man unlngw^n^n n^m^d^-
binit. Minawa ogIkistcikg.nawctb$man.

MInawa ninguding i'kido *a8awinini: "A'pagic coskw^dci-
wayan!"
25 Minawadec udinan Umacos. "Ar, iwidi sa'ku ijab^nig cos-
coskw^dciwawad. Anic, klgatijamin sa!"

Mid^tc klmadcawad paejik odabana'kwjm umadclnawan. A' pi

185

man to watch for the sturgeons down under the water. Again
(Mashos) spoke to his son-in-law, saying: "Up on top (of the gun-
wale) do you stand. That was how they used to do in times past
when they speared from the canoe. "

When truly up on top (of the gunwale) stood the man, then
Mashos tipped his miserable canoe over on its side, whereupon
down into the water fell the man. And when Mashos struck his
canoe a blow, far away it sped. And then he said: "O Great
Serpent! I give you a man to eat. "

And when the Great Serpent came to eat the man, then to him
spoke the man, saying: "Don't, don't you eat me! Why, you
have blessed me in times gone by. " And he was not eaten. " Pray,
carry me back home!" Upon the horn of the Serpent hung the
man as he went along. And while being carried, he was told by
him: "If the Thunderers are heard, then do you tell me of it.
If I should be going slow, then do you strike me upon my horn/'
And that was what the man did, he struck him upon the horn.
And when they were nearly up to the shore, the Thunderers could
be heard coming. He was asked by (the Serpent) : " My grandson,
is that the Thunderers?"

"No," he said to him, "it is your body that makes that
sound."

With a harder blow he struck him. By the time the Serpent was
come at the shore, then were the Thunderers arriving there. Now,
the man leaped upon the land; but the Serpent was slain, by the
Thunderers was he eaten. Back home had the man come.

And when ashore Mashos drew up in his canoe, he saw his son-
in-law seated there. Again he watched him with great concern.

Another time said the man: "Would that I might go tobog-
ganing!"

So again to him said Mashos: "Now, off yonder is where they
used to go of old when they went tobogganing. Well, let us go
over there!"

And when they set out, they took (but) a single toboggan. And

186

ka*u*di'tamowad klckanika'ki, "MIsa'U'ma," udinan uningwanan.

1 Au, gini* tarn, " udinan uningwanan. Ogita1 kubinan unli < ^
wanan H*man udabaning.

' A8a'widac inini krinandam : " Nama1 kwan ta1 ta rrmaJ
5 udabaning!'*

Kawindac klmadcisasl au udaban. Udanugandciwabinan Macos
kawln klmadclskasl au udaban. "Nindawa abawicin," udigoi*
umngwanan. Midac kl*a*ba*u-wad, "Skuma glni'tam," udigon
umngwanan. Midac Omacos klta'kubinint udabaning; mri*'u
10 ka-i-jikandci wabinint, a' pana kickanig a* ki. Aninanondaguzi
Macos: "E'e1, na*a*ngi, nindosamabon me a' pana!"

KTpiglwa 'aea/u inini.

Amba, ninguding ki'tagwicin Omacos; mlnawa ogistcikanawa-

baman uningwanan. Minawa ninguding i'kido *a8a'u inini: "A'pa-

15 gic kro'sayan monzog tibi*a*yawagwan!" Omacozidac udinan

umngwanan: "AI*, iwidi sa'ku ijabanlg kiru'sawad. Anic kigati-

jamin!"

Klmadcawag weyabaninik. Ka'U'di'tamowad iwidi monzon
ayanit ki' kabaciwag. Wanagucig ka'kabaciwad ogra'gotonawan
20 uma'kiziniwan. Kanibat 'a8a'u inini Omacos klmudc kipasigwi;
uningwanan uma'kizinini uglpina'a/nan, skudank ogra**pagidonan.
Katcagidanig ma'kizinan Omacos madwaglgito: "Icta! na*a*ngi,
kago wri'gida!"

Klunicka *a8a'u inini kiwabandank uma'kisinan kltcagidanig.

25 Kigljabidac ldmadca Umacos klnaganat uningwanan. Awidac
inini oglma' kidawinanan u'kadan. "Monsunk ningaticinagus. M
Klmadclba'to tac au mons; kra*nitata'kamipa'to. Umacos owa-
bandan monzon pimi* kawanit. Wlni'tam kltagwicin 'a8a'winini
andawat.

30 A*pl*i*dac tagucing Macos owabaman uningwanan namadabinit.

1 87

when they were come at the end of the earth, "Here is the place/*
he said to his son-in-law. "Thou first/' he said to his son-in-
law. He bound his son-in-law upon the toboggan.

Now the man willed: "Let there be glue upon the tobog-
gan!"

And the toboggan did not move off. In vain (from another place)
did Mashos try shoving him off, but the toboggan did not move.
"Therefore do you untie me, " he was told by his son-in-law. And
when he untied him, "Now it is your turn," he was told by his
son-in-law. Whereupon Mashos was then bound upon his tobog-
gan; accordingly, when off he was pushed, then away (he went)
from the end of the earth. As he went, Mashos could be heard
(saying): "O son-in-law! I am going down too far ! "

Back home went the man.

Well, by and by back came Mashos; again he gazed upon his
son-in-law with much concern. Another time said the man:
"Would that I might go hunting for moose, wherever they are!"
And Mashos said to his son-in-law: "Why, yonder they used to
go in times past when they hunted for game. Well, let us go over
there!"

They departed on the morrow. When they were come at yonder
place where the moose were, they went into camp. In the evening,
when they were in camp, they hung up their moccasins. After the
man was asleep, Mashos secretly rose to his feet; the moccasins
of his son-in-law he took down, into the fire he threw them. When
the moccasins were burning up, Mashos was heard saying: "Gra-
cious! son-in-law, there is an odor of something burning!"

Up from bed rose the man, to see his moccasins burning up.
And in the morning away went Mashos, leaving behind his son-in-
law. And the man blackened his legs. "Like a moose am I going
to look." Then off on a run started the moose; as he went along,
he kept recrossing his trail. Mashos saw the tracks of a moose.
The man was the first to arrive at home.

And when Mashos was come, he saw his son-in-law sitting there.

1 88

Minawa ogistcikanaw&baman. Minawa i'kido 'asa'winini: "Mi-
nawa ningatija tci'a*wikro'sayan."

"Minawa kawldclwin," i'kido Omacos.

Minawa klmadcawag. A' pi ka'O'di'tamowad i'i'ma klgabaci-
5 wag. A'pH'dac Wctnibawad ogi*a*gotonawan ma'kisiniwan tctpa-
'tanig. Ka'kawicimut Omacos, 'a8awinini kipasigwl uma'kizinan
pasank. Mri'dac ka'i'jimackudagotod rr'ma11 Omacos uma'ki-
zinan agotanig; mackudidac i*r'man agodanigiban uma'kizinan,
ml'*i*man kra'gotod Omacos uma'kizinan. Mri'dac ka'i'jikawici-
io mut, ugru*ndcikanaw&baman Umacozan.

Kru'nicka Macos. Kiplna'a'nk win uma'kizinan, skudank ugl-
*a''pagid6nan; ka'i'jikawicimut. A'pidci katcagitag ma'kizinan,
madwaglgito Macos: "tcta! na*a*ngl, wiyigita!"

Kru-nickawag klw&bandamowad ma'kizinan; mri-'u pldcinag
15 klki'kandank win uma'kizinan kltcagizank.

Kigij abidac kl * a ' nimadca ' a'awinini , oglnaganan Umacozan .
Umacozidac kawln kago ma'kizinan udayaslnan. MIdac asinln
anugljikljapikizwat mri'dac ajiti'tibiwaba'O'wat koni'kang, awidac
asin wlba klta'kabikisi. Mljigwa kawadcit. Tclgiblk kitcigaming
20 anugra*'pa'to. A'pH'dac kawadcit, "Macklgwatigunk ningati-
jinagus. Mrrma'pana tcipata'kisoyan."

KH'jawat klnandaw&bamawad, ogiw&bamawan nacklgwatigon
pata' kisonit ima tclgiblg ki'tcigamlng. MI*i*/u klpa' kinagut
unlngwanan 'afia'u Umacos.
25 MIsa1 a'kosit.

1 89

Again he observed him with concern. Again said the man: "Again
am I going thither to hunt for game."

"Again will I go with you/' said Mashos.

Again they departed. When they were come at the place, they
went into camp. And when they were about to go to bed, they
hung up their moccasins to dry. After Mashos was gone to bed,
the man got up to dry his moccasins. Thereupon he removed the
moccasins of Mashos from where they hung; and in the place
where his moccasins had been hanging, there he hung the mocca-
sins of Mashos. And then, after going to bed, he kept watch of
Mashos.

Up from bed rose Mashos. Taking down his moccasins, into
the fire he flung them; then he went to bed. When the moccasins
were very much burned, Mashos was heard saying: "Gracious!
son-in-law, there is a smell of something burning!"

Up they rose from bed to look at the moccasins; it was then that
(Mashos) learned that he had burned up his own moccasins.

And in the morning on his way went the man, he left Mashos
behind. And Mashos had no moccasins. And even though he
heated a stone and then rolled it along in the snow, yet in a little
while the stone was cooled off. Then did he begin to freeze. Along
the shore of the sea he ran, but to no purpose. And when he was
on the point of freezing, "Like a tamarack will I look. In this
very spot shall I always stand."

On their going thither to seek for him, they saw a tamarack
standing there by the shore of the sea. Thus vanquished by his
son-in-law was Mashos.

That is as far as (the story) goes.

190

i8. The Thunderers
(Animi' lug).

Manwica anicinabag oma" kawin wi'ka kljaslwag I*rman £nimi-

* klnayaclng. Monjag ima11 animi' klg klnondagusiw^g, pana

ana'kwad kra'yam^g^t ugidadci"; mid^c ka'U'ndciku'tamowad.

Oo'man ina'kakeya Anim!' kiwi* kwadunk krixawag ^nicinabag.

5 Owidi gaya ina'ka'ke cawanung Minung1 kri-jiklwi'ta'irw^g.

Ningudingidac ninj uskinaweg krr'kidow^g: "Taga, ma'kada-
' kada wlw&bandadada anln ajiwab^dogwa H*man nwandagwa' k ! " 2
Mid^c klma'kada'kawad, Animr kiwi* kwadunk krirndcimadci'ta-
w$g. Kawi' ka klwlsinislwag plnic kinwanj . Nacwasagun^ga' k Idac

10 kra-m^dciwawag iman watci'Crng. Ack^m a'pidci anigu'k nonda-
guziw^n animi' kin. Ninguding id^c tibicko kago pa' ka' konigadag
ml*i*'u ka*i*ni'kanig ana'kwat. Medac iman kiwSbamawad nlnj kis-
tcipinasiwa*, ninj kaya aya*a*nsa8; mlgu ackuda ajisanig papas^nga-
biwad odijinawawan. Kanab^tc nPjing8 a' konamung mri*'u mini' k

15 kaw&bamawad; minawa klkibisa ana'kwat.

Medac ka*i*'kidot au baejik askinawa: " Anij misa* klw&bam^ng,"
udinan uwidclw&g^nan. Med^c a'kidot 'a8au baejik: "Kayabi t^ga
wlw&b^mada!" Kinwanj kaganonindiwag. "MI dabisag," krr'kito
*aea'u paejik. Paejik id^c kayabi wri'ja iman; odanungra'ndoman

1 Thunder Bay, Thunder Cape, and Isle Royal are not far from Kaministiqua.

2 Sound of thunder.

I9i
1 8. The Thunderers.

Long ago the people of this place never went to yonder Thunder
Cape. All the while at that place could be heard the sound of the
Thunderers, continually was there a cloud on top of the mountain;
and that was the reason why they were afraid of the place. Over
by this way toward Thunder Bay went the people, and over by
yonder direction toward the south, toward Isle Royal,1 they went
paddling about.

Now, once two youths said: "Come, let us fast, that we may
see what it is like at yonder place where the sound2 is heard !"
Thereupon they fasted, and from Thunder Bay was the place
from whence they started. For a long time they had not eaten,
(and they were not to eat) for a long while yet to come. After a
period of eight days was when they ascended yonder mountain.
(As up they went), ever louder kept growing the roar of the Thun-
derer. And then suddenly it seemed as if something were now
opening and now closing, for such was the way the cloud behaved.
And then at that place they beheld two big birds, and also two
young (birds) ; and it was like the play of fire as (the birds) opened
and closed their eyes, when (the youths) were seeing (them).
Perhaps it was as long as it takes to hold in the breath twice,3 such
was the length of time they had to observe them; then again up
closed the cloud.

Thereupon said one of the youths: " Therefore we have now
really seen them," he said to his companion. And then said one:
"Again, I say, let us try to see them!" For a long while were they
debating together. "That suffices (me)/' said the other. But one
still wished to go thither; in vain he tried to persuade his com-
rade. And as he started on his way back (to the place), then came

8 That is, by holding the breath twice, each time as long as one could
hold it.

192

uwlddwSganan. Midac animadead krrwat, mri'-u wasigan kTpii-
jisanig i'i'ma11 nlbawi'pan 'a8a'u skinawa, mri''u klnisigut.

MIrdac kl'piglwad (a8a/u paejik uskinawa.

Mrrdac i*i'*u a' pi klmadcawad Igi'u animi'kig; iskwatci idac
5 klwabama namadabit kistcibinasi i*i*man Kamanetigwayag l wadci'u
ayamaga'k. Midac i*i/,u ka*i'jini'kadamowad anicinabag Animi-
'krwadci'u, mri'*u Ma'kes2 wadci'u adamowad wayapiskiwatcig.

Midac i*r/u pidclnag kri'jawad iman nayacing, kawin gayabi
ogiku* tanzinawa . Anawi gayabi awiy a oglwabamawan i * i • 'ma
io nayacing, anicinabang ijinaguziwan. Asin odclmaniwa; a'pri'dac
w&bamigowad mri,/u ajimadcrkwajiwanit; kwaya'kigu kickabi-
'kang ijiplndiga kwaciwawan. Anawi oglwi'kwadci'a'wan pacu'
wi'kanonawad, kawlndac oglkaskra'siwan.

Ninguding paejik anicinaba ogiw&baman micawagam ayanit.
15 Mrrdac plgistcra*nimi'krkanig, a'pidci plgistcrrjiwabadinig.
Midac kinondawad madwanagamunit :

"Paya'kwana'kwa'k mandan ningijigom, a'pidci ningu'tan.
Paya' kwana' kwa' k mandan ningijigom, a'pidci ningu'tan.
Paya' kwana1 kwa' k mandan ningijigom, a'pidci ningu'tan."

20 Midac pabiga ka'rjikistcra'nwa'tnig, kayadac pabiga kawin
ana'kwat kra-yasinon; pabiga kiki'tciminogljigat. Mrr'u
kl'pimikiwa'U'wad Igi/u mamagwasiwag.

Monjag oglwabamawan Ini'u mamagwasiwan, naningudinung-
idac oglkanonigowan. "A'pidci ozagra'n saman," krr'kedowag

1 Ojibwas are not agreed as to the meaning of the word "Kaministiqua."
The derivation given here is that given by Forever-Bird. [The translation of
the entire clause is rather free. — T, M.]

193

the lightning, striking the place where the youth was standing,
whereupon he was killed.

And so back home came the other youth.

Now, that was the time when the Thunderers went away; and
the last time that the big bird was seen was when it was seated
upon 'the mountain over by the River-of- Plenty; x and on that
account the people have named it Thunder Mountain, but Ma'kes2
Mountain is what the white people call it.

And then after a while (the people) began going over to the cape,
and no longer were they afraid of the place. It was a fact that
another time they saw some kind of creature over there at the cape,
like human beings was their look. Of stone was' their canoe; and
when they were seen by the people, then away they went paddling
their canoe; and straight into the steep cliff they entered, for fear
of being seen. In vain have (the people) tried to get near enough
to speak to them, but they have not succeeded.

Once a man saw some one who was far out on the lake. And
then there came a great thunder-storm, a very great storm then
arose. Whereupon he heard the voice of the creature singing a
song: —

"A clear sky is verily my firmament, much am I in fear of it.
A clear sky is verily my firmament, much am I in fear of it.
A clear sky is verily my firmament, much am I in fear of it. "

And then straightway there fell a great calm, and there was also
at once no (sign of a) cloud; of a sudden there was a very beauti-
ful day. And so immediately back home in their canoes went the
water-fairies.

Many a time have they seen those fairies, and once in a while
they have been addressed by them. "Very fond are they of to-

2 McKay Mountain, name given to the high mountain near Fort William,
after an Ojibwa, Ma'kes by name.

194

^nicinabag. Ningudingid^c minawa w&b^mawad mlcawagam
^gumunit; ogig^kwa asi'kawawan ri*man skwandamiwang asining.
Ka°ga't ogra'si'kaw&wan; med^c ka'i'jra'nimi'ku p^gizowad;
kawin plnabisiwan. Paejik id^c oglkanonan: "Anln andiyag?"1
udinan. Paejik id^c 'a8a'u mamagwasi gigito, oganonan w&dclwad:
"Taga, gin inabin! aniwa'k kin ^nicinabang kidicinagus. "

Med^c krirnickad paejik *a8a'u mamagwasi, mici'ngwa. Medac
kip^gidlnawad manu tcipimiskanit. Midac kwaya'kigu kickabi-
'kang; kTpa'kisa p^ngl H/,u ajibi'k, ka'i'jipindigawad udclmaniwa
10 gaya; m^dwaba* piwa8, ^bwin gaya madwaya' kwisinon.

19. Clothed-in-the-Garb-of-a-Turkey
(Wamisisa* kuna) .

Ninguding kri*we pajik uckinigi'kwe krrda; ucimany4n
udayawan, kwiwizans^n ^gacri'w^n ; uni* tawigi*a'n. Kag§-
'pri'dac nawgrtc kra*niminditowan; a'prrd^c kacki'tod tcita-
' kunad mi* tigwabins^n, au uskinlgi* kwe ugrirji* tawan mi4 tl-
15 gwabins^n pigwakuns gaya. MH'd^c 'a8aukwlwizanski'u*d^minut
agwadclng. Ningudingidac au kwiwizans uginisan ptnaclygn,
gitciganancly$n, mri-d^c ajra'p^'tod andawad. "Nim!san! n^cka
ptnacin!"

MI i *d^c uskinlgi' kwa a1 kidot : * ' Niya ! nicima11 p!nacra*n untsan ! "
20 Mrrdac ka*i*jipa* kunad pinaciwayanan ugipaswan. Mrrd^c anad
ucimay^n: "Minawa winic1 plnaci11! Kicptn tapicawad ninga'irci-
'ton kibaplsi'kawagan."

195

bacco, " said the people. And one other time they saw them far
out on the lake in a canoe; they tried to head them off from going
into a rock. Of a truth, they did succeed in heading them off;
whereupon (the fairies) then flung their heads down low upon their
bosoms, covering themselves from above with their arms; and they
would not look towards (the people). But one spoke to them:
" Where do you live?" l But one of the fairies spoke, he spoke to
his comrade: " Come, you should look! for as handsome as a human
being do you look."

Thereupon up rose (so as to be seen) one of the fairies, he had
hair on the face. Thereupon they were released to go peacefully
on their way in their canoe. And then straight for the steep cliff
(they went) ; with a small entrance opened the cliff, and in they
went with their canoe. They could be heard laughing, and the
sound of their paddles was audible.

19. Clothed-in-the-Garb-of-a-Turkey.

Once on a time, they say, there was a maiden living there; a
younger brother she had, a boy that was small; she was bringing
him up. As time went on, he continued growing in size; and when
he was able to handle a small bow and arrow, the maiden made
for him a little bow and arrow. And now the boy played out of
doors. Now, once the boy killed a bird, a chickadee, whereupon
he ran home. "0 my elder sister! see this bird!"

Whereupon the maiden said: "Oh, dear me! my little brother
has killed a bird!*' Thereupon she flayed the bird of its skin, (and)
she dried it. And then she said to her little brother: "Another
bird do try and kill! When there is enough of them, then I will
make you a coat."

1 [Partly translated by me independently, partly on the basis of Dr. Jones's
field-notes.— T. Mj

196

Kaga't idac minawa uglnisan pinacra'ii. A'pri*dac tayabisa-
*rnit plnaciwayana8 mrrwe kruxi'tod pabisigawagans au uskinigi-
'kwe, mli'dac ka'i'jiblsi'kunad uclma-a-n.1

Kaga'prrdac kra-niminditu 'a£au uskinawa, anodcitac kago ugl-
5 ni' ton, — pinawa8, misisan8, awasra*n gaya, wawackaciwa8, adi' kwan
gaya, anodcigo awaslya8. NIbiwa midctm udayanawa, wlyas pimida
gaya. A'pri'dac kani'ta*a*wlgit au uskinawa klcigadandam iman
ayawad. Mri'dac ka-rjigagwadcimad umisa*a*n: "Kawlnina
ningudci ayasiwag anicinabeg?"

10 Mlidac anad ucimayan: "Kaga't ayawag anicinabeg uwidi-
ningabra-nung. "

Mlidac a'kidot uskinawa: "Taga ningadija. "
MIdac a'kidot uskinigi'kwe: "Anlc poskagln."
Mcdac a* kidot usktnawa : " Wabang ningamadca. Uci' ton nima-
15 'kizinan gaya nindasan gaya/'

Medac kaga't kru-ji'tawad kablsi' kaminit. Klgijabitac kawl-
sinit uskinawa, ugl'kanonigon umisayan: "Kwaya'k nlngabra*-
nung ijan. Ko'komis klgaudisa unagucig."

Mri-dac klmadcad uskinawa, kabagljig gi'pimosa; wanagucigi-
20 dac uglwabandan wlgiwamans. Mri-dac ta'pabit skwandang
owabaman mindimoya*a-n. Kawlnganaga pinabisiwan. "Nojis
pindigan!" udigun. MIdac gl'plndigat. "Namadabin, nojis!"
udigun. MIdac glnamadabit ugra'camigun Id&c u'kumisan pa-
' tamlnan pimida gaya tagunigadani ma' kudpimida. Mlrdec
25 klwisinit. Nibi gaya uglmlnigQn kamini'kwat; ka'ixkwawlsiniti-
dac ugrkanonigon 6'komisan: "Wabang minawa unagucig kiga-
*u-disa klmicomis. Mri-dac Vauwawani kawlndamo'k ajiwaba'k
ajayan." Wayabandigac minawa ugi'a-camigun 6'komisan ma-
nomin pimita' katani,

xThe introduction up to this point is much like that in the story of
the Gnome.

197

So truly another bird he killed. And when the number of bird-
skins was enough, then a small coat the maiden made for him,
whereupon she fitted it upon her little brother.1

And in the fulness of time he grew to be a youth; and then all
kinds of game he killed, — ruffed grouse, turkeys, and game-folk,
deer, and caribou, and the various kinds of (big) game. Much
food they had, meat, and grease. And when to manhood had grown
the youth, he became tired of the place where they were. Accord-
ingly he asked his elder sister: "Are there not some people any-
where?"

Whereupon she said to her little brother: "Truly, there are some
people at yonder place toward the west. "

Accordingly said the youth: "I think I will go (there)."

And then said the maiden: " Do as you like. "

At which said the youth: "To-morrow will I go. Make for me
some moccasins and stockings."

Accordingly, in truth, she made for him what he was to
wear. And in the morning, after the youth had eaten, he was
addressed by his elder sister saying: "Straight towards the
west shall you go. To your grandmother will you come in the
evening."

Thereupon away started the youth, all day long he walked;
and in the evening he saw a small wigwam. And so, when he peeped
in at the doorway, he beheld an old woman. She did not even look
up. "My grandson, come in!" he was told. Whereupon he went
in. "Be seated, my grandson!" he was told. And so, when he
sat down, he was then fed by his grandmother on dried blueberries
and grease mixed with bear-grease. Thereupon he ate. And water
too he was given to drink. And after he had eaten, he was addressed
by his grandmother saying: "To-morrow again, in the evening,
you will come to where your grandfather is. And so rightly will
he relate to you how things are where you are going." So on the
morrow again was he fed by his grandmother on rice prepared
with grease.

198

Ka/rskwawlsinit dac uskinawa kimadca; kabagljik kTpimosa;

wanagucididac mlnawa owabandan wlgiwamans. MIdac mlnawa

ajita'pabit skwandang, owcibaman a'kiwanzra'n namatablnit.

Kawlnganaga plnabislwan. "Nojis, plndiganu!" udigon. "Nama-

5 dabin nojis!"

A'ki'konsanidac owabaman abinit tclgaskude. Mri'dac kar-

jimlnigut umicomisan Ini'u a1 ki' konsan. " Nojis, wlsinin. " A* prr-

dac wayabandang tclba'kwan mandamina8, mri'dac anandand

au uskinawa: "Kawln nindatapiwlsinisi. " A'pri'dac wasinit

10 mlgwa'pana agoskfnanit a' ki* konsan pri'nic kltawlsinit.

Medac agut omicomisan: " Ayamgwanisin, nojis, sanagat ajayan.
W&bang nawa* kwag kigawudi' tan micawackutayag ; apanagu
gwaya'k ajayan inabin. Pajik iman aya madcanicinaba, a'pitci-
manadisl. Klgasasa/ kwanik, 'A'kawa'rbi'i'cnV glgatig. Kagu
J5 g^naga pizindawa'kan. Gi* kan5pinanig, anoj ta'i'gito tciwiwaya-
jiml' k. Kagu ganaga tabwa* tawa* kan. Mlya* tagu a* pana tciwa-
wabamad, kagu mlnawa abanabi* kan. " MI*i''u ga*i*gud omicomt-
san. Mri'dac klgijab mlnawa ograxamigon pimida wiyas gaya.

MIdac kajimadcad, neyawa* kwanlg idac ogro'di'tan micawasku-

20 dayanig; me*rdac ajimadclba'tod kwaya'kigu aja'pan. Ca'I'gwa

awlya unondawan sasa/kwanit. MIdac tababamad, kagatsa mana-

disiwan po* kwawiganawan. Medac plbagimigut; "E'e, nl'tci!

a'kawaprrcinu, kiwi' kanonin ! "

Kawlnganaga otabwa' tawasln. Anotci prr'kidowan wiwayaci-

25 migut. Kawlndac obisindawasln. Kaga'pi ninguting pimadwa-

cinun. "1*0', nidci! ninda'pidcicin." Mri'dac 'a8au uskinawa

klwayacimigut, mri'dac gra'banabit. Mri'dac ka'i'jikaskltibi-

'kisanig, gitibi* kadini.

199

So, after the youth had finished eating, he started away; all day
long he walked along; and in the evening he saw another small
wigwam. And so, when again he peeped in at the doorway, he
beheld an old man sitting down. Not at all did he look up. "My
grandson, come in!" he was told. "Be seated, my grandson!"

And a tiny kettle he saw placed beside the fire. Thereupon by his
grandfather was he given the little kettle. "My grandson, eat."
And when he saw the cooked food was corn, thereupon thought the
youth: "I shall not have enough to eat." And when he began
eating, there was always the same amount left in the little kettle,
(which continued to replenish itself) until he had eaten enough.

And then he was told by his grandfather: "Be on your guard,
my grandson, it is difficult where you are going. To-morrow at
noon you will come to a large open plain; always keep looking
straight in the path you are going. There abides at that place an
evil person, he is very ugly. He will call out at you, ' Wait for me!'
he will say to you. Don't for a moment listen to him. He will
pursue you, all sorts of things he will say to you to deceive you
(and) make you wait. By no means do what he tells you. Al-
ways keep your look on the path you are going, don't ever look
back. " Thus was he told by his grandfather. And so in the morn-
ing again was he fed some grease and meat.

And so after that he set out on his way, and at noon he came to
the large open plain; whereupon he started running straight towards
where he was going. Finally somebody he heard calling aloud.
Now, when he took a glance at him, he truly found him to be an
ugly hunchback. And then by him was he yelled at: "Hey, my
friend! wait for me, I want to speak to you!"

But not at all did he heed him. The other came, saying every
sort of thing, in the hope (the youth) might be deceived by him.
But he did not listen to him. All of a sudden he heard the sound
of him come falling hitherward. "O my friend! I have fallen hard."
Thereupon the youth was deceived, and so he looked behind.
Whereupon it grew suddenly very dark, it became night.

200

Medac a'kidonit: "Misa 5man tcigabaciyang ; panima11 wabang
klgaudi'tamin andawad anicinabeg." Medac a'kidot Vau kwa-
'kwawiganat: "Nidci', ningadadiso* ka. " Medac kaga't adiso'kad
kabatlbl' k, Medaclgu ci'gwa tcibldabaninig, miginibad au uskinawa.
5 Caylgwa omadwa kanonigon au: "A'mbe, nidci', madcadawe!"
A'pri'dac wayabandisut kagatsa manadisi; ajinagusini'pan mri*we
ajinaguzit; wlnidac ajinagusi'pan ml ajinaguzlt. Kagatsa agatci;
mri-dac manon ajiwidciwad. A'prrdac wadi'tamowad odana,
mri-u a/kidot kabo' kwawigana1 pan : "Anicagu kwiwizansag tctba-
10 'pia'wad pa'uadciwldclwag, "

Medac kaga' t Id' pa' pinodawawad, kaga' pidac oginisawan. Wln-
idac 'a8au i'nini kimina i'kwawan dctwldigamad. Kaga'pldac *a8au
kanisind klpa'kupiwabina, me'i'dac klmadciyabogwad.

Wlnidac 'afiau kawidigad, au anira-nawandcigat; wi'ka'ku pajtk
15 pa* pasan onisan, mri'dac papangi acangawagubanan Ini'u pa" pasan.

'A£awidac u'gima11 ima11 ayad nlnj udanisa* tawa8 ni'ji'ka nri'sa-
dciwan. Ningudingidac nibinadit ' asau wacimanimlnd, mri-u
w&bamad anicinaban agwindcininid nlbing ; odondciganonigon :
"Kawintna kldaxrji'tosin madodwan? KIgigi' toyanidac pindig

20 odabacijin." MIdac klwlndamagut ka'i'jiwabisit, kipa'kinagut
i'niu kwa'kwawiganantt. "A"pidci nindonicicinaban. Klcpln dac
madodoyan mri'we mlnawa kadicinagusiyan, kigawldigaminidac,"
Wawani oglwlndamagon. Medac kaga't 'a8au madci'ki'kwawis
krirji'tod madodosun. A'prrdac wayabamigut umisanyan oga-

25 nonigon: "Wagonan uji'toyan?" u'digon.

201

Thereupon (the hunchback) said: "Here is where we will camp;
not till to-morrow shall we arrive where dwell the people. " And
then said the hunchback: "My friend, I will relate a story."
Whereupon truly he told stories throughout the whole night. And
then at last, when the dawn was appearing, asleep fell the youth.
Finally he heard the voice of him by whom he was addressed
saying: "Come, my friend, let us be going!" And so, when he
looked upon himself, truly, indeed, was he ugly; as the other had
previously looked, so in the same way he now looked; and as he
had formerly appeared, so in like manner the other now looked.
Truly, indeed, was he ashamed; yet nevertheless he accompanied
him. And when they came to a town, then said he that was previ-
ously the hunchback: "That the small boys may laugh at him, is
the only reason why I have come along with him."

So then truly they made fun of him, and in the end they killed him.
And as for the man himself, he was turned over to a woman, that he
might marry her. And after the (youth) had been slain, he was
thrown into the water, whereupon (his body) went floating away.

And as for him who had married, he was not successful in hunting;
frequently but a single woodpecker would he kill, and rarely he
provided a woodpecker for food.

Now, there was a chief at the place, (and) he had two daughters
dwelling alone down the stream. Now, once when for water went
the younger sister, then she saw a person floating on the water;
by (the dead) wTas she addressed, saying: "Can you not make a
sweat-lodge? When you have finished it, then within do you drag
me." And then she was given the news of what had happened to
him, how he had been overcome by him who was the hunchback.
"Very handsome was I before (it occurred). Now, if I have a
sweat-bath, then shall I appear as of yore, and I will then make you
my wife." Rightly was she told (concerning what had happened
to him). And so truly the foolish maiden built the sweat-lodge.
And when she was observed by her elder sister, she was addressed
in the words: "What are you making?" she (thus) was told.

202

"Madodison i'sa," u'digon ucimayan.

Mldac anad, "Awanana* a wamadodod?" udigSn.

" Pidcinagi'sa kigawabama: " A' prrdac ka' kiji' tod madodosan,
asinin kaya kakTjapi'kisonid ka*a*sad madodosaning, mriwe
5 ajinadcidabanad 1'ni11 tclbayan.

A4 prrdac wayabamad 'aV1 madci'ki'kwawis oganonan ojlma-
yan: "Ji'ji! Anin wa'todawad'a8au? Ningudci ijiwic!"

Kawlndac uglpizindawasln umisayan, manogu oglpindiganan
madodosaning. WInidac 'acau i'kwa kislga-a'dan kaga'prrgu
10 madwan5ndagusi, "U'iririririr."

Madci'ki'kwawisrrdac oganonan uclnmayan, "Mlna awe kapln-
diganad kamadwanondagusid?"

Kawindac oganonasln omisayan.

Nagatcidac kimadwagigido *a8au inini, ml'sa*ru ijipa'kinan
15 madodosan. A' prrdac ka'pa'kinang madosan, ml'-rwe w§bama-
wad zazaga*i'niniwan.

Madci'ki'kwawis onawadinan umadadasan odapagitawan uci-
mayan. " Kinabaminan ugada-a-gwacanan. "

Awidac i'kwa uginawadinan madadasan ogi*a*'pagidawan omi-
20 sanyan madadasan. "Kimi'kawina? Ma'cina kigljra-'a8au mada-
das."

Mlnawadac gl*a*' pagisu giskapag madci' ki 'kwawis. Mldac
pimida unama'kwan u'mlnan ucimayan.

"Kimi'kwina? Kinama'kwan gu'ca iu."
25 Mrrdac klsaga*a*ng, agwadcing krrgad.

Mrrdac magwa uskinawawit, papigwanans udayanaban 6man
ugudaganing. Mri'dac1 kiwigwatcidot ; mri'dec ajipodadang,
"to-no-no-no!"2 nibiwa misisag pijawag. Ni'biwa ogip5'kuwga-
binan.

1 Sound of clearing the throat.

203

"A sweat-lodge, of course, " she was told by her younger sister.

Accordingly to her she said: "Who expects to take a sweat-
bath?" she was told.

"Presently, indeed, will you see (who it is)." So when she had
finished the sweat-lodge, and had placed inside the lodge a stone
which had been heated, then she dragged the dead body into it.

Now, when the foolish maiden beheld it, she said to her younger
sister: "Horrors! What do you intend to do with that? Take
it away!"

But she did not listen to her elder sister, and in spite of her
she took it into the sweat-lodge. And when the woman herself
had sprinkled water upon the stone, then it was heard uttering
the sound, "U-u-u-u-u-u!"

Thereupon the foolish maiden said to her younger sister: "Is it
the one you fetched in who can now be heard making that sound?"

But she did not reply to her elder sister.

Before long was heard the man speaking, whereupon he opened
the sweat-lodge. And when he opened the sweat-lodge, then they
beheld a handsome man.

The foolish maiden seized her robe (and) flung it to her little
sister. "Our husband shall have it to cover himself with. "

And the other woman seized the robe (and) threw it back to
her elder sister. "Are you in your right mind? Not yet have you
finished making this robe. "

Then next outside of (the limit of the barren ground of) the yard
the foolish maiden flung herself. So then the oil she used for her
hair she gave to her younger sister.

"Are you out of your wits? Why, that is your own hair-oil."

Thereupon she went out, out of doors she went.

Now, while he was yet a youth, a flute (-like tone) he used to
have here in his throat. Thereupon, "Ahem!"1 (he did) as he
tooted it; and so "Ahem!" (he went) as he blew, "to-no-no-no!"2
Many turkeys came. He broke the necks of many of them.
2 Imitation of the sound of the flute.

204

A, mid^c m^dci'ki'kwawtsag ajru'ci*a*wad!

Ningudingidac 'aV mindimoya11 wadanisit i'kido: "Ningadija
nindanisag, ningatawipina'kwawag." Tcibwa-u*disad id^c uda-
nisa8 nl'biwa migwana8 owibama8. Klmay^gandamid^c *a*au
5 mindimoya11. A'pid^c wa'plndigad ow&baman ininiw^n a' pitci
uniciciwqtn. Mri*dac ajikiwaba'tod mindimoya11 odawind^mawan
unabam^n. Mri*dac mamawi mri'd^c kiw&b^mawad uningw^ni-
wan, a*pitcisasaga*i*nini.

MInawadec ^gwguicing krrja *a*au inini, mldac mlnawa kipoda-
io d^ng pipigwanans. Mldac kaga't nlbiwa Idnisat mizise. Mri'dac
ka*i*jikiwawinawad mizise ki'ki'tcipimiwanawag. Nibawadac ugl-
•axamawan anicinaba ajini'taganit uningwaniwan.

Ningudingidac ' a8au n^'a'ngic mlnawa pajanit usi' kwasgw
ugiminan midacic^n, — kabo' kwawiganat udacicin. "Og^bldonan
15 nindan'man!" l

A'pri'dac manind udaya*I*m$n kawln udoda'pinazin^n. "Nin
unuwe bizi'kiganan, kawln wlmlgiwasi." 2

Tapi'kadinigidac krrja, Wamisisa' kuna magwa nibanit. Mrr-
dec ki'pindigat wigiwaming andanit, mri'dac ka'rjro'da* pining
20 oda*rman maskudid^c iman ugra^tonan uda*I*mini. Med^c
ka'rjipo'kwawigananad. Kaya d^c ugr£*nzagigwanan a' pitci
a' kiwanziying tcrrcinagusinit. Medac ki'kiwad 'a8au Wamisi-
sa' kuna.

A'prrd^c klgljap kwaskuziwad, kwa( kwawiganad mri'/u w&ba-
25 migud wiwan a' pitci manadisid, a' pitci gaya a' kiwanzrrwe.
Mri'dac *a8au i'kwa ka-rjru*niskaba'tod; ugro'da'pinan gi'tci-
mi'tig winisad a'kiwanjic$n, winidac kabo* kwawig^ng kisagidci-
ba'to. GIgi' tcisasa* kwa krr'kido: " MIsg.na ganaga ka* todawg.gwa
i' kwaw^g. " Miya' p^na glmadcl' pa' tot.

1 Said by the youth.

205

Ah, how the foolish maidens began preparing them!
Now, once the old woman who was mother (to the girls) said:
"I am going to my daughters, I will go comb their hair." Before
she came to where her daughters were, many feathers she observed.
And astonished was the old woman. And when she went indoors,
she beheld a man who was very handsome. Whereupon back home
ran the old woman to tell her husband. Thereupon together they
saw their son-in-law, a very handsome man.

Now, another time out of doors went the man, whereupon once
more he blew upon his little flute. Thereupon truly many turkeys
he slew. And so, when the (old folks) carried home the turkeys,
very big were their packs. So, many people they fed upon what
their son-in-law had killed.

Now, once the son-in-law, on another visit of his mother-in-law,
gave her some old leggings, — old leggings that had belonged to
the hunchback. "Let him bring my own garments!" *

So, when his things were given to him, he would not take them.
"These are my garments, I will not give them away." 2

And when night came on, then over went Clothed-in-the-Garb-
of-a-Turkey while the other was asleep. Thereupon he went into
the wigwam where the other was asleep, upon which he took his
own garments, and there in their stead he left the garments of the
other; whereupon he then broke the other's back. And he held him
so fast by the nape of the neck, that he looked like a very old man.
Thereupon back home went Clothed-in-the-Garb-of-a-Turkey.

Now, when in the morning they awoke from their sleep, then
was the hunchback beheld by his wife as a very homely being, and
a very old man. Whereupon the woman leaped out of bed; she
picked up a big club to kill the old man, but the hunchback by
that time had fled out of doors. He cried with a loud voice, saying:
"This, nevertheless, was precisely what I had done to the women."
Then off he started running.

1 Said by the hunchback.

206

Wlnid^c Wamisisa'kuna, ninguding udina8 wl'wa8: "T^ga'i'jada
nimisan andat!" Mrrdec kimadcawad, pajtk gaya uwi'tan owitci-
wawan. A'pri'd^c wadisawad umisayan, me'i'd^c anad wi'tan:
"Mls^na au gaya gin kawldigam^d *a8au nimisa11. "

5 Mird^c kaega't kiwidigamad *a'8au inini. Mri'dec monJ£g
kTkrcrsawad, $nodc awasiy^n oginisawan. Ni'biwa mldcim ugl-
•a'yanawa. Ningudingid^c kri-'kidow^g: "A'mbas^'na, ijada
nosinan andad!"
"'AM'sa, ijada!"

10 Med^c ka*ga' t kimadcawad. A* pH*d$c ka* t^gwicinowad osiwan
anda'i'nlt, mrrwe klw&baminind wri*wan; minawadec kigi'tci-
wi'kundim, ni'biwa ^nicinabag klwi'kumaw^g. Kauxkwa'k^mi-
ga'k id^c mri'Ve ka'i'jimamawipimadisiwad. A'ck^m id^c
gr^*nipa* tainow^g.

15 Mi'sa a'kosid.

20. Clothed-in-Fur

(Wamlsa'kwa).

Ninguding ayaw^g pajik kwiwizans omisany$n oni'tawlgri'gon;
Wamisa'kwa ijini'kaso 'a8a'u kwiwisans. A'pitci ni* tanandawan-
dciga; a'pri'dac animindidot unisa8 wawackaciwa8, plmwad adi-
'kwa8 gaya. Midac kr^*nonad omisay^n opapisi'kawagan, — -
20 misa'kwayanan, — tcipapis'r'kawagsmigad. Mri'd^c kaga't kru*-
ji'tod *i8i'u papisi'kawag^n *a8a'u uskinigi'kwa.

Ningudingidac apl ktnwanj ayawad oganonan omfsanyan: "T^ga,
nimisa11! Ningab^bamades. " Medac kaga't kip^gitinigut om!san-
y^n. MI kimadcad 'a8a'u Wamisa'kwa.

25 Ningudingidac ododitan odana, mid^c klpindigat wigiwamanzig
mindimonyany^n iman tawan. Midac wlnd^magut: "Ogowa ani-
cinabag monjag od^minow^g. Kaya gin klgawijamigo. £nodc

207

Now, as for Clothed-in-the-Garb-of-a-Turkey, he once said to
his wives: "Come, let us go to my elder sister!" Whereupon they
started away, and one of his brothers-in-law accompanied them.
And when they came to where his elder sister was, this he then
said to his brother-in-law: "This shall you likewise do, that you
marry my elder sister. "

Thereupon truly the man married her. And so always, when
they went to hunt, various kinds of game they killed. Much food
they had. So once on a time they said: "Come, now, let us go
where our father lives!"

"Very well, then, let us go!"

Whereupon truly they set out. And when they arrived where
their father lived, then were their wives seen; and so once more
there was great feasting, many people were invited. And after it
was all over, then they lived together. And as time went on,
they continued to multiply.

That is as far as (the story) goes.

20. Clothed-in-Fur.

Once on a time there lived a boy and his elder sister, by whom
he was reared; Clothed-in-Fur was the name of the boy. He was
a very good hunter of game ; and when he was growing up, he killed
deer, and he shot caribou also. Accordingly he had his elder sister
make a coat, — a coat of fur, — that he might have it to wear. It
was true that the maiden made the coat.

Now once, after they had been continuing there for a long while,
he spoke to his elder sister, saying: "I say, my elder sister! I am
going off on a journey. " Whereupon truly was he granted leave
by his elder sister. So away went Clothed-in-Fur.

Now, once he came to a town, whereupon he entered into a
small wigwam where an old woman was abiding. And this was
what he was informed: "These people are often playing at games.

208

igitcigaw^g: paga*a*dowawag, i' kwaw^g gaya pasi* kawawag ;
naningutinon mamawi ud^minowag. "

Wayabanlnig id^c nlnj uskinawan kl*pljaw$n Id* pik^nonigut :
"Amba nldci! Wlddicinam odaminoyang!"

5 Medac kaga't kr^-niwldciwad; ijad kayawln and^crcrdaminung.
K^bagicig kr u'd^minow^g. NInjidac uskinlgi' kwa8 uml* kidcri'go8,—
m^dclki* kwawisa8 ; kawlnd^c ominwanimasln. Mld^c gl'kiwad
wanagucig o'kumis^n andanit. <(T^ga, no'kumis! kldasap klwi'ta-
yablgin oman anday^n! magija tabljawag madci'kikwawis^g; nin-
10 giml'kidcrrgog," i'kido Wamlsa* kwa. Tabi'kadinik kl'pljaw^g
igi'u uskinigi* kwag. A* pidci unicici * a8au' Wamlsa' kwa. Kawin ogl-
k^skitoslnawa tciplndigawad, asabln kibablgamonid ; gagad^c
weyabang kl' klwawag Igi'u uskinigi* kwag.

Kaw^bangid^c minawa ki' pin^ndoma au skinawa ; kabagljik

15 manawa kro'daminum. Migu minawa ka'i*jimrkidci'i*ngut *i8i'u

m^dciki' kwawisa6. Minawa gi* kiwa wanagucig o' kumisan andanit.

Minawa ugl'i'nan o' kumisan : *' Kid^sap kiwi' taiyablgin oman

andaiygui!"

Mi gaga't ka'todcing *a8a'u mindimoya11.
20 Minawa kl'pi*i'jawag Igi/u i'kwaw^g; kgbadibi'k klnagayabrr-
cinog asablng Igi'u i' kwaw^g. Wayab^ninig kaga kim^dwaklwaw^g.

Mid^c anad 6* kumisan: "Nindawa! ningamadca," i'kido *a8au
Wamlsa* kwa.

Medac agut o' kumisan: "Kigidimagis nojis. Kawin kitan^ga-
25 nasig, a* pidci krjl'kaw^g. "

"Manu nlngamadca," i*kido *a8au uskinawa. Med^c kaga't

kimadcad *a8au inini, kabagljik pimiba'to. Ninguding unondawan

awlya pigagigidonit udanang. MI Ini'u madclgi* kwawisa8 ubida-

209

You too will be asked (to join in play). All kinds of things they
do: they play ball, and the women play the double-ball game;
sometimes all play together."

And on the morrow by two youths who came over he was
addressed: "Come hither, my friend! Join with us in the games
we play!"

Whereupon truly he went, joining in with them; he too went to
where the play was going on. All day long they played. Now,
by two maidens was he annoyed, — by the Foolish Maidens; and
he did not like them. Thereupon back he went in the evening to
where his grandmother lived. "I say, my grandmother! coil your
net about this place where you live! for perhaps hither may come
the Foolish Maidens; I was annoyed by them," said Clothed-in-
Fur. When it was night, then hither came the maidens. Very
handsome was Clothed-in-Fur. They were not able to enter, for
the net was in their way; and when it was nearly morning, back
home went the maidens.

And on the morrow they came again to invite the youth; all
day long again they played at games. Thereupon again he was
annoyed by the Foolish Maidens. Again back he went in the
evening to where his grandmother lived. He repeated to his
grandmother: "Coil your net about this place where you live!"

That truly was what the old woman did.

Again hither came the women; all night long were the women
bothered with the net. When it was nearly morning, they could
be heard going away.

Thereupon he said to his grandmother: "Confound it! I am
going (back home)," said Clothed-in-Fur.

Whereupon he was told by his grandmother: "You are to be
pitied, my grandson. You could not leave them behind, so exceed-
ingly fast do they walk."

"But nevertheless I am going," said the youth. It was true
that away started the man, all day long he went running. Suddenly
he heard the approaching sound of somebody talking behind him.

210

jimigon. "Kidimagizi Wamlsa kwa 'nlndanagajiwa' anadang. Ka-
win mi'tcasinon owa a'ki."

Anigu'k anupimiba' to ; ackam pacu' pigaglgidiwa8. Mri'dec

aji'a*' kwadawaba' tod kistciwlgwasing a' pidci pagwapagadinig. Pa-

5 jikidac anibic ugro'da'pinan; midac H*man kra*nimindcimlt

anlblcing, wasa'dac kljiwabasin anibic. Midac minawa kl'a'ni-

*u'ndcimadcad.

MInawadec madcigi' kwawisag, tagucinowad iman wigwas pada-
'kidanig i'kidowag: "MI oman a'pana kra''kwadawad kinaba-

10 minan." Me*i'dac a'kidowad: "Kawa*a-nda owa wigwas!"
Pepajik waga' kwadozan udaiyanawan. Mri'dec kawa*a*mo'o*wad
*i8i'u wigwas. A'pH'dac kawisag 'i8i'u wigwas kra"'pa'i*diwag,
kawlndac uglmi'kawaslwan. MI'i'dac andawabandamowad tci-
pimi'kawanit, kawlndec omi'kawasiwawan. Mri'dac anad ucima-

15 yan: ''Taga, niclma! aglndada andasobaga'k o'o- wigwas!" Kaga-
'tidac ka'a'gindamowad, pajik kawln gago anibic. Mri'dec klnan-
dawabandamowad 'i8i'u anibic; nawadc wasae mri'dac kimi'kamo-
wad anibic. Midac iman ani'O'ndcipimi'kawad 'a8au Wamlsa* kwa.
Mri'dac minawa no' pinanawad.

20 Ninguding minawa onondawan pigaglgidonit, anigu'k anupimi-

ba'to; askam pacu' pra'yawa8. Medac minawa kra-'kwandawat

kistcimina'i'gun.

Medac a'kidot sazl'kizit au i'kwa: "Niclma, mro'ma11 a'pana

kra''kwandawat kinabaminan."
25 WIndac Wamlsa' kwa, paejik cingoba* kwandak oglmanibidon ;

mri'dac klpodadang. Ti-'ma11 ki-a*nimindcimlt; wasa'dac kri'jiwa-

baci 'a8a'u cingupa'ti'kons.

Winawadec madci'ki'kwawisag, i'kidowag: "Kawawada wa8au

mina'i'*k!" A'pH'dac gawisad 'a8au mi' tig kra'ba'towag, kra-n-

30 daw&bamawad ; kawin idee awlya ayaslwan. Minawa ugra'gima-

211

It was the Foolish Maidens who came talking about him. "To be
pitied is Clothed-in-Fur if 'I can leave them behind' he thinks.
Not large is this earth."

All the faster he then tried to run; yet nearer still they came
talking. Thereupon he climbed a tall birch which was very thick
with foliage. Now a single leaf he took; whereupon away he went
clinging to the leaf, and a long way off was the leaf wafted by the
wind. Thereupon from there he again started on his way.

And as for the Foolish Maidens, when they came to the place
where the birch was standing, they said: "It is up here where our
husband has climbed and disappeared." Whereupon they said:
"Let us cut down this birch!" Each had a small axe. So then
they cut down the birch. And when down the birch fell, they ran
to it at the same time, but they did not find him. And then they
looked to see if he had left any tracks, but they did not find any
trace of him. And then (the elder) said to her younger sister:
"Come, my little sister! let us count how many leaves there
are upon this birch!" And truly, after they had counted them,
there was one leaf missing. Whereupon they started looking for
that leaf; farther on the way was where they found the leaf. There-
upon from there was where Clothed-in-Fur began leaving the sign
of his trail. Whereupon once more they pursued him.

Once more he heard the sound of them as they came talking,
with all his speed he tried to run; closer were they coming. So
then next he climbed a tall spruce.

Thereupon said the woman who was older: "My little sister,
up here is where our husband climbed and disappeared."

And as for Clothed-in-Fur, after he had taken the stem of a
spruce-leaf, he pulled it off; thereupon he blew upon it. Yonder
he went clinging to it; and far away by the wind wafted the stem
of the spruce-leaf.

Now, as for the Foolish Maidens, they said: "Let us cut down
this spruce!" And when down fell the tree, they ran to it, they
looked to see where he was; but no one was there. Again they

212

w<ln andaswandagizinit. Kaega't kawln ayasinon paejik jingoban-
dag. Mi'i'dec minawa klnandaw&badcigawad, wasa oglmi'kanawa
1 i8i'u cingobandag. MIdac minawa wabandamowad pimi* kawanit,
mldec minawa no'pinanawad.

5 MInawagu ninguding onondawan pigaglgidonit odanang. Mlci-
gwa a/pidci aya'kuzid. Minawa kra-'kwandawa kistciazadlng ; ml
minawa ka/todang; pajik anlbic klpa' kibitod ; mri'ma" kl*a*nimin-
dcimld w&sa' ki'a*niwabasininig. Nawadc wfisa ki* pangisinini ;
medac minawa kra*nimadcipa'tod.

io MInawadec madcigi' kwawisag oglkawawawan Ini'u azadln;

minawa klnandawabadcigawag, kawln oglmi' kaw&siwawan iman

anibici* kang. Minawa ogra*gindanawa andasopagizit; pajik

anlbic kawln gagon ayasinon. Minawa klnandawabadcigawag;

a'pidci wasa' oglmi'kanawa H*'u anlbic, medac minawa w&ban-
15 damowad pimi' kawanit Ini'u uskinawan. Mri*'u minawa no'pina-

nawad.

Ninguding minawa onondawan pigagigidonit, ubldajimigo. "Kldi-

magizi Wamlsa* kwa 'nindanagajiwa' anandang. Anlndi mistcag a' ki

kinagajiwad?" prr'kidowag.

20 A'pidci cigwa aya'kuzi Wamlsa'kwa. A* pi pacu' payanit, owcl-
bandan kwaya'k ajad pi'kwa'kwat. Mri'dac ka'i'nandang
Wamlsa'kwa: "MH'm^pigwa'kwadungtcigasoyan." Oglpimodan
'iBi'u pigwa'kwat odasawan, mldac ima klplndcisat, pigwa' kwadung
Id1 kazut.

25 A'prrdac madcigi'kwawisag tagucinowad. "Mro*man agu-
zugwan klnabaminan/' i'kido 'a2au sazi'kizit. Medac minawa klka-
wa*a*mowad; icpimlng ina'ka kaya iman pigwa' kwadung oglklska-
*a*nawa, a'pldac pangising. Kapangising wlgwasans krrjawag
iman anlbican ayanig; kawln awiya ayaslwan. MInawadec

30 ogra*gindanawan anlbican, ka'ki'nagu ayaniwan. Medac ka*i*'ki-
dowad: "Kanabatc oman pi* kwa* kwadung ayadug." Mlidac

213

counted the number of (leaves) it had. Truly, there was missing
one spruce-leaf. Thereupon again they sought (everywhere), a
long way off they found the spruce-leaf. So then again they saw
the sign of his footprints, whereupon they continued their pursuit
after him.

And another time he heard them as they came talking at his
back. Now, by this time he was very tired. Next he climbed a
tall poplar; and he did the same as he had done before, a single
leaf he plucked; and as he went clinging to it, a long way off was
it wafted by the wind. Still farther away it alighted; thereupon
again he started running as he went.

So again the Foolish Maidens felled the poplar; again they
made a wide search, but they did not find him there among the
leaves. Again they counted the number of the leaves (of the tree) ;
one leaf was not there. Again they made an extended search;
very far away they found the leaf, whereupon again they saw the
footprints of the youth. Accordingly they continued their pursuit
after him.

Another time he heard them as they came talking, they came
talking about him. "To be pitied is Clothed-in-Fur if 'I can flee
away' he thinks. Where is the earth so large as to make it possible
for him to get away?" (thus) they came saying.

Very tired now was Clothed-in-Fur. When near by they were
come, he saw a ball straight where he was going. And this thought
Clothed-in-Fur: "In that very ball will I hide myself." He shot
at the ball with his arrow, whereupon he then flew into it, in the
ball he concealed himself.

And when the Foolish Maidens arrived, "Up here must be the
place where our husband has climbed," said she that was the older.
Thereupon again they felled (the tree) ; up over the top of the ball
they had cut it, and that was where it fell. After the little birch
had fallen, they went to where the leaves were; but there was no
one there. And again they counted the leaves, and they were all
there. Whereupon they said : " Perhaps here in this ball he may be. "

214

ajitcigiga^-mowad wawani 'i8i'u pikwa'kwat. A'prrdac paba'pi-
dasag waga'kwadons oglpodadan Wamlsa'kwa. Mri*dec klpo-
'kwisag 'i8i'u waga'kwadons wlbidawang. "Nyan! niclma11, klpo-
'kwisin niwaga'kwad! Taga pidon kiwaga* kwadons ! " udinan
5 uclmayan. Midac klminigut, midac minawa tclgiga*a*nk iu pi-
gwa'kwat. Minawa oglpodadan Wamlsa'kwa, ml minawa ka*rji-
po' kwabidasaninig.

Medac ajikistcimawiwad Igi/u i'kwawag. Mri'dac ajisiniguska-
muwad (igi'u pigwa'kwat plnicigu glmiskwlcinog. Kaga'prrdac

io gl'klwa *a8a'u waclma-rmind i'kwa, wlnidac sazlkizit panima wi'ka
gi' klwa.

Miskwidac kimoskina ri*man ayad 'a8au Wamlsa'kwa. Mri'dac
klsaga'a-ng iman pigwa' kwadung, a'pidci kimlskwlwanini ubablzi-
'kawagan. MH*U kra-nimadcad, klnandawabandang saga'i'gans;

15 a'prrdac madabld saga*rgansing oglgizlblginan ubablzi'kawagan.
Kimiskwiwagamln dac *i8i'u saga'i'gans. Minawa pajik oglnanda-
wabandan saga*rgan; mlnawadec H*man oglkislbiginan ubablzi-
'kawagan. Mri'dac kl'plnadinig, midac kl'pasang. Medac
kra'nimadcad minawa.

20 A'prrdac minawa anibabamadizit, ninguding ugra*'ton obimi-
wanan wl'kabajit. Cigwa anigoni'kani; mri*'u awiya kltagwicininit
iman wl'kabacit, i'kwawan. Cigwa ugru'ji'ton wlgiwam 'a8a'u
i' kwa. " Awanandac au? " inandam Wamlza' kwa. A' prrdac
pandigat wigiwaming i'kwawan owabaman namadabinit. Midac

25 kro'nabl'tawad; zazaka-r'kwawan. Ami'kwan oglplnan. Midac
*a8a'u i'kwa kro'da'pinad ami'kwan klpa'kunad; mri'dac tclba-
'kwad. A'prrdac kagljisa'kwad klwislniwag. A'prrdac wa'ka-
wicimowad Wamlsakwa krrnandam manu tciwldigamad. Ka'ka-
wicimowad idac ogagwadcimigon : "MInagu wabang tcigozlyang?"

30 udigon.

'Aye8," udigon, "misago wabang tciguziyang."

215

Thereupon they carefully hewed the ball. Now, when the little
axe had cleaved into it, then upon it breathed Clothed-in-Fur.
Whereupon broken was the little axe at the edge. "Ah, me! my
little sister, broken is my axe! Do fetch your little axe!" she said
to her younger sister. And so, after it was given her, she thereupon
continued hewing the ball. Again upon it breathed Clothed-in-
Fur, so again was (the axe) broken at the edge.

Thereupon aloud began the women to cry. And then they began
rubbing themselves upon the ball, till at last they were bleeding.
And then finally back home went the woman who was younger,
but she that was older did not go back till a long while afterwards.

Now, blood filled up the place in which was Clothed-in-Fur.
Thereupon out he came from the place in the ball, very bloody
was his coat. Therefore, as he started on his way, he went seeking
for a little lake; and when he came out upon a little lake, he washed
his coat. Then bloody became the pond. For another lake he
went seeking, and there again he washed his coat. Thereupon it
became clean, and he dried it. Whereupon he started on his way
again.

And when he was on his journey again, he once put down his
pack to go into camp. At the time, snow was on the ground,;
whereupon some one arrived there where he was going to camp,
(it was) a woman. Already had the woman put up the wigwam.
"Who is she?" thought Clothed-in-Fur. And when he went into
the wigwam, a woman he saw seated (there). Accordingly he went
and sat beside her; she was a handsome woman. A beaver he had
fetched home. Accordingly the woman took the beaver (and)
skinned it; thereupon she cooked a meal. And when she had
finished cooking, they ate. So when it came time for them to go
to bed, Clothed-in-Fur thought that he might just as well marry
her. And after they had gone to bed, he was asked by her: "Do
we, then, on the morrow move away?'7 he was told.

"Yes," she was told, "it is on the morrow that we move
camp."

2l6

1 ' Kimadcayan klgamadwaganonin ; kanojicin kanoninan."

Mri'dec anad wiwan: "Aye8, klgakanonin kanojiyan."

Kigijabidac ki*a*nimadca Wamlsa'kwa. Nagaa wasa' kaa-
*a*yat omadwaganonigon wiwan. "Hwo!" Kawlndac oganonasi
5 Kinwanj odanopibaginigon, kawlndac oglkanonasln. Kra'nimad<
'a8a'u inini omackimud opimondan. Mri'dac kro'nabandai
tcigabaciwad, mrrma kra*'tod omackimud. "Me'cma" tcigab
cid niwldigamagan," kri'nandam. Mri'dac ki'pabanandawaiuh
gat. A* pri'dac padagwicing iman kra*' tod umackimud, kawin awn

10 wiwan iman ay aslwan. Me-i'dac ajinandawabamad wiwan; a'pri
dac anru'di'tang iman kigabaciwa'pan, owabaman wiwan rim
ayanit. Kayabi uwl'kwadcidon wru'mbiwanat, kawlndac og.'
skitosln. Mei'dac Wamlsa'kwa gro'da'pinang mi'tig wipagi'ti;
wat. "Kaga/tidug kuca i'kwadug nindinandanaban!" CIgwadac

15 pa'kitawad ma*rnganan undcikwaskuniwan. "Wad' ma*rngan
klgatigo tcra'nia'klwang. "

Mri'dac mlnawa gra*nimadcad ' a8au Wamlsa* kwa niji* ka.
Ningudingidac mlnawa oglnagadan umackimud ri'man wi'kabacid.
A' pri'dac padagwicing mlnawa i'kwawan kidagwicinun imau

20 wl'kabacid. Ogru'ji'ton wlgiwam 'aEa'u i'kwa. A'pidci paska-
*a*bi paska'irbasowan udagiman. A' pri'dac wayabamad a'pidci
wanicicinini manidowagin wagodasit * a8a'u i* kwa. Mlnawa-
dec ami'kwan ogl'plnan *a8a'u inini. Mldec ajipa'kunad
'a8a'u i'kwa, mi'kingwanan odabadcra'n pa'kunad ami'kwan.

25 Medac tclba' kwad ; kawin a* pidci pinitcigasl tclba' kwad,
anawi a'pidci unicicinini skuda. A' pri'dac ka'kljiza'kwad
klwisiniwag. Mldec anandang Wamlsa' kwa : "Kawin a'pidcro-

217

"When you have gone, you will hear me speaking to you; you
shall speak to me when I speak to you."

At that he said to his wife: "Yes, I will speak to you when you
speak to me."

So in the morning on his way started Clothed-in-Fur. Some
time afterwards, when he had come afar, he heard the voice of his
wife calling to him: "Halloo!" But he did not answer her. For
a long while she tried in vain to call to him with a loud voice, but
he did not answer her. On his way went the man, carrying his bag
upon his back. And now he sought for a place where they would
camp, and so there he put down his pack. "Here is where my wife
will put up the camp, " he thought. Thereupon he wandered about,
hunting for game. Now, when he came back to the place where
he had put his bag, nothing of his wife was there. Accordingly he
started out to look for his wife; and when he came to the place
where they had previously camped, he saw that his wife was there.
Still yet was she trying to lift her pack upon her back; but she
was not succeeding. Whereupon Clothed-in-Fur took up a stick
with the intention of beating her. "Really, in very truth, a woman
I took her at the time to be!" And the moment that he struck
her a wolf leaped up from the place. "Behold, a wolf shall you be
called till the end of the world!"

Thereupon again on his way started Clothed-in-Fur, alone.
Now, another time he had left his bag at the place where he was
going to camp. And when he came back, another woman was
already there where he was to camp. The woman had put up the
wigwam. Very large was the netting of her large, netted snow-
shoes. And when he looked upon her, very pretty was the mystic
cloth which the woman had for a skirt. Now, another beaver the
man had fetched. Whereupon the woman skinned it, a shin-bone
(skinner) she used when she flayed the beaver. And then she cooked
a meal; not very tidy was she when she cooked, even though very
good was the fire. And after she had finished cooking, they ate.
Thereupon thought Clothed-in-Fur: "Not very good is she at

218

wingasisl tclba' kwad, " inandam. MHd^c mlnawa kawicim
wad wlnibawad, ml mlnawa &gut: "Mm$gu w&b^ng tcigwa/
y^ng?" udigon.

"Aye8, misagu iu w&bang tcigwasiy^ng. "
5 " Klm^dwag^nonin ki'^'nimadcay^n, n^'kumicin k&dininan!"

Medac kaga't wey&bang kr^*nimadcad awinini. A'pri"d;.<
aniwa* k w&sa ani*a*yad umadwaplpagimigon : " E7i ! nindanawlgv
dciw^na!" m^dwa'r'kidowan. Kawind^c oglk^nonasl. Ki*aT
madcagu. A'pl'i'dac mlnawa kaw&band^ngtcigabaciwad, mrim

10 kI*a''tod umaekimut. Kipapanandawandcigadac ; a'pl'i'dac pad .
gwicing imankra*(tod umaekimut, kawln awiya ayasiwan wi wa :
Mlnawa kridwe nandaw&b^mad. A'pl'i'dac ani'U'di'tang an
dawa'p^n ow&baman wiwan ka'ki'na ogisiswawabinan^n oday.
i-miwan ; kawln og^skitosln gra-ji' tod obimiwanan, a* pidcii

15 wlnimima'to.

Med^c mlnawa groda' pining mi'tig wlpa' kitawad, mrr'u k;t
gagiw^n iman undcip$zigwa*o'nit. Med^c anad: "Ucl', kagagi
Idg^tigog ^nicinabag. Mri,u kaducin^ma' toy$n ningudci ^nicina-
bag kru'ndcigusiwad m^dugana'kung."

20 Med^c mlnawa ki'a'nimadcad ' a8a'uWamisa' kwa, nici* ka manawa
p^bayeyat. Mlnawa ninguding kra*' tod umackimud imaQ wl' kaba-
cid; mlnawa kip^ban^ndawandcigat. Padagwicing wanagucininig,
awiya kl' t^gwicinon iman, i' kwaw^n ; wlgiwam ogl'U'ji' ton ;
a* pidci s^gwa'irbasowan udagima8, a' pidci gaya wawag^ma'i*

25 ta'ku'kid. Mlnawa ami'kw^n ogiblnan *aeau inini. Med^c pa-
'kunad *a8au i'kwa Ini'u ami'kwg.n. Mld^c tciba'kwad *a8au i'kwa,
kawln a' pidci unicicinzinon skuda.

"T^ga, podad^n iu skuda!" Mid^c podad^ng skuda *a8awi'kwa.

219

knowing how to cook," he thought. So then again, after they had
gone to sleep, he was also asked by her: "Is it, then, to-morrow
that we move camp?" he (thus) was asked.

"Yes, it is really to-morrow that we move camp."

"When you hear me speaking to you after you have gone,
promise me that you will do what I shall ask of you!"

So then truly on the morrow upon his way started the man.
And when some distance away he was come, he heard her calling
to him with a loud voice. "Hey! I am trying in vain to put the
pack upon my back, " was what he heard her say. But he did not
answer her. And he kept right on his way. And when he had
seen another place where they were to camp, then there he laid
down his bag. Then off he went on a hunt ; and when he came
back to the place where he had placed his bag, his wife was not
there. Again he went back to look for her. Now, when he reached
the place where they had been stopping, he saw that his wife had
scattered all their goods about; she was not able to make up her
pack, and a very great mess she had made of it.

Thereupon again he seized a club to strike her, upon which a
raven flew up from the place. And then he said to her: "Behold,
a raven shall you be called by the people. Such will be the mess
you will make among the poles and leavings wherever people have
moved from camp."

Thereupon again on his way started Clothed-in-Fur, alone again
was he roaming about. Another time he put down his pack at a
place where he was going to camp; again he went off on a hunt for
game. When he came back in the evening, somebody had arrived
there, (it was) a woman; a wigwam she had put up; very small
netted were her snowshoes, and very much turned in (were her
feet) as she stepped. Another beaver the man had fetched. So
then the woman flayed the beaver. Whereupon the woman cooked
a meal, (and) not very good was the fire.

"I say, do build up the fire!" Whereupon the woman built up
the fire.

220

"Podadu'n podadu'n tcibiskanad ! " Midac uniskiman.

"Pudadan!" i'kido i'kwa, niskadizi awi'kwa. Klgljiza/kwa idac
kai'skwa wisiniwad, kikawicimowag. Minawa ogagwadcimigon
wlwan: "MInagu iu wabang tcigusiyang? " udigon.

5 "Aye8," udinan. Midecigu minawa agut: "KImadwaganonin
ki-a-nimadcayan. Kanojicin kadininan; kagu pabani'tawici'kwan."

Weyabangidec kra*nimadca *a8au inini. Minawadec ogra**ton
omackimut rrman tcigabacinit wlwan. Minawa ki*a*ndawandciga
'a8a'u inini. A'pl padagwicing ri*man kra*'tod umackimud, kawin

10 awiya ayaslwan wlwan. Minawa gV kiwe nandaw&bamad ; a'pri*-
dac ani'o'di'tang andawa'pan, owabaman wlwan wrirbiwananit;
kawin ogaskitozln tcibimiwanat au i'kwa. Anombiwana medac
ajipangisininig obimiwanan; ozamwagawigana. Minawadec mi' tig
ododa'pinan wipagi'tawad. Kra'nimadcawidac kagwan ogi'a'ni-

15 papa'kitawan ucigananing, mrrdac kra'niplndiganit asim'kang.
Medac anad: "Kag klgatigog anicinabeg. Mri*man mojag katai-
yan asinrkang."

Medac minawa kra-nimadcad nici'ke. Ningudingidac minawa
awiya kidagwicinon rrman wi' kabacit, megu minawa * i8i'u

20 ka'i'jiwabizit; padagwiging ayawan i'kwawan iman wi' kabacit.
A'pidci ta'kwagadini ogodas 'a8a'u i'kwa, a'pidci gaya paplwigada,
a'pidci gaya w^bicklngwa. Minawa ami'kwan oglblnan awinini.
Midac oda' pinad ' a8awi* kwa Ini'u ami* kwan. Minawa ' a8a'u mi' kin-
gwanan odabadci*a*n pa'kunad ami'kwan. MI*gu ajipapa'kudcl-

25 ganamat, migu anrirndcimldcit 'i8i'u ami'k unagic. Owlnanima
' i8i'u todaminit, wi' kadec kigljiza' kwa. MIrdec wisiniwad. Midac

221

"Work with the fire, work with the fire till it blazes!" Where-
upon he angered (the woman).

"You kindle the fire!" said the woman, angry was the woman.
And after she had finished cooking, and they had done eating,
they lay down to sleep. Again he was asked by his wife: "Is it
to-morrow that we move camp?" he was told.

"Yes," he said to her. And then again he was told: "You will
hear me speak to you after you have gone away. You must speak
to me when I speak to you; do not fail to answer me."

And then on the morrow away started the man. And again he
put down his bag at the place where his wife was to camp. Again
off went the man on a hunt. When he came back to the place
where he had put down his bag, his wife was not there. Again back
he went to seek for her; and when he came to where they had been
living, he saw his wife trying to lift her pack, but unable was the
woman to lift her pack. She would get it upon her back, and then
off the pack would fall; too much of a hump she had on the back.
So again a club he seized to strike her. And as he was about to go,
(there was) a porcupine (which) he began clubbing on the small of
the back, whereupon it went into a rocky place. And then he said
to it: "Porcupine shall you be called by the people. In that
place among the rocks shall you always live. "

So again on his way he started alone. And another time some-
body came to the place where he was to camp, whereupon the same
thing happened to him as before; when he came back, a woman
was at the place where he was going to camp. Very short was the
dress, of the woman, and very small-legged was she, and likewise
very white was she at the face. Another beaver the man had
fetched home. Whereupon the woman took up the beaver, and
likewise a shin-bone (skinner) she used in flaying the beaver. And
when she opened the belly of the beaver by hitting it, she then
began to eat the beaver-entrails. He became disgusted with what
she did, and it was a long while before she had finished cooking.
Thereupon they ate. And again, after they had eaten, they lay

222

mlnawa. ackwawlsiniwad krkawicimowad. Mlnawa ogagwadcimi-
gon: "Wabangina kagusimin?"

"Aye*," udinan.

" Kimadwaganonin, kanocijrr'kan kadldinan."

5 "Aye8," udinan. Midac anandang Wamisa* kwa : "Kawin nln-
daganonasl namantc kadigidogwan. " Medac weyabanlnig kra*ni-
madca *a8awinini. A'prrdac wasa' anra-yat, madwablbagiwan :
"EM nindanawlkwatciwana ! "

Kawindac ogrkanonasln. KI*a*nimadca, mlnawa ogI*a*ni*a*'ton

10 umackimut tcigabaciwad. Kipabanandawandciga, mlnawa ami-

'kwan oglnisan. Padagwicing imau kra^tod umackimut kawin

ayaslwan wlwan. Midac mlnawa klnandawElbamad ; clgwa pacu'

ani'a''tad onondawan madwanagamunid : —

"Ninabam! taga pidawicin kidatcab kazl sogatapizoyan !
1 5 Anlndcadcagisa, anindcagisa, anindcadcagisa, anindcadcagisa!''

Midac wabamad popo'kwigatanit, midac klmlnad uda'tcap. Uda-
naglta* kubitonan u'kadan *a8a'u i'kwa, kawindac ogaskitosl tci-
bimiwanat, po* kuskaniwan u' kadan. Medac nindawa mi* tig
oda'pinang wlpagi'ta'wad ml*i''u kwlngwlciwan undcipasigo'crnit.
20 Medac anad : ' * Kwlngwlci klkatigog anicinabag. Kawlngago
kigatinapatisisl. "

Medac mlnawa kra'nimadcad *a8au Wamisa* kwa. Mlnawadec
ninguding kra'ni*a*'tod umackimut. Mlnawa papandawandciga.
Padagwijingidac, mlnawa wigiwam owibandan iman wi'kabacid;
25 a'pidci nlbawa mi'san a'taniwan iman agwadclng skwandaming.
Midac wabamad i'kwawan iman plndig namadabinit. Midac
Ini'*u' kawidigamad mlnawa. Ami'kwan ogl'pinan, awidac i'kwa
ogru*ji'a*n Ini/u ami'kwan tclba'kwad. A'pidci owlngazi tclba-

223

down to sleep. Again he was asked : " Is it to-morrow that we move
camp?"

"Yes, " he said to her.

"When you hear me speaking to you, then you must give answer
to what I shall tell you."

"Yes," he said to her. And then thought Clothed-in-Fur:
" Not would I answer her, no matter what she might have to say. "
And so on the morrow upon his way started the man. And when
afar he was come, he heard her calling with a loud voice: "Hey!
I am trying to put on my pack!" *

But he did not answer her. On his way he continued, again he
went and put down his pack where they were to camp. He went
off to hunt for game, another beaver he had killed. When he came
back to the place where he had put his bag, his wife was not there.
And so again he went to look for her; and now, when he was near,
he heard the sound of her singing a song: —

"O my husband! do fetch me your bow-string, that I may bandage my leg!
I am lame, I am lame, I am lame, I am lame!"

And then he saw that her legs were broken, whereupon he
gave her his bow-string. Even after the woman had bandaged
her legs, she was yet not able to lift her pack, for broken
were her legs. So then at last a club he seized to strike her,
whereupon a Canada jay flew up. And then he said to it:
"Canada jay shall you be called by the people. In nothing will
you be of use."

And then on his way continued Clothed-in-Fur. And another
time he went and put down his pack. Again he went off on a hunt
for game. And when he returned again, a wigwam he saw at the
place where he was to camp; a very great heap of fire-wood was
outside by the door. And then he saw a woman seated there inside.
And she too was another whom he married. A beaver he had
fetched home, and the woman prepared the beaver for cooking.
Very good at knowing how to cook was the woman. And after

224

'kwiid a8awi'kwa. Ka'kljiza'kwadidac ogra*'ton mldcim onaga-
ning. Klwlsinidac ' a8a'u inini, awidac i' kwa kawln wlsinisl. " Wlsi-
nin!" oHanu-i-nan.

"Kawln niwlwisinisl, " i'kido Va'u i'kwa. Mlgu iu mojag
5 ka'todang 'a8a'u i'kwa.

Ningudingidac 'a8a'u mini kra-ndawandcigad; mi' tig ogipabata-
'kunang plnicigu oglpldon iman agwadcing skwadaming; me-i'dac
iman kl'pada'kidot agwadcing, azadlnsang.

A'prrdac agwadcing ajad 'aVu i'kwa, madwaglgito: "Nya11,

io mlsa' tciwlsiniyan!"

Medac nondawad madwadciganit, "Teak, teak, teak, teak, teak!"
Awidac inini klpasigwl, ktta'pabi klmodc wlwabamad; midac
wabamad ami'kwan tanandciganit. "MInangwana au ami'k wadi-
gamak!" inandam. A'pri*dac pablndigat 'a8a'u i'kwa, minawa

15 anicinabang icinagusi. Midac iu m5jag ka'todang 'a8a'u Inini,
monjag asadinsan ogipinan acamad wiwan. A'prrdac nanjinit
unltcanisiwan, udigon wiwan: "Klcpin kuziyang mamangitawa-
'kwag anrrjan!"

Mrrdac aniguziwadin nlgan anibimosa 'a8a'u inini. Mrrdac
20 i'ku nondawad wiwan piglgitonit: "Mamangitawa'kwanganrrjan,
mamangitawa' kwang anrrjan!" Medac kaega't andodang awi-
nini. Mlgu a'pana nondawad piglgitonit, midac kra-nra-'tod
opimiwanan awinini iman tctgabacinit wiwan; minawa kl'paba-
nandawandciga. A'prrdac padagwicing iman kabaciwad, mlgu iu
25 kayabi andawad ka'pldot 'a8a'u i'kwa. Kaega't minwandam
(a8a'u inini. Mlgu1 monjag ka'tSdang 'a8a'u i'kwa. Ningudingidac
udigon wiwan: "Taga, klcpin zlbins wabandaman anrrjaiyan,
monjag mi'tig anra-jawa'kwisiton."

Mrixiec 'i8i'u monjag ka'todang 'a8a'u Inini. Ningudingidac
30 owabandan anijago pasa'kamiganig; anawro'glmi'kwadan kar-

225

she had finished with the cooking, she put the food into a vessel.
Now the man ate, but the woman did not eat. "Eat!" in vain he
told her.

"Not am I anxious to eat/' said the woman. Thus always was
what the woman did.

Now, once the man went away on a hunt for game; a stick he
carried about with him, and he fetched it home to a place outside,
by the doorway; and then there he stuck it into the ground out of
doors, (it was) a small poplar (stick).

So, when out of doors went the woman, she was heard to say:
"Ah, me! now, then, will I eat."

Thereupon he heard her make the sound, "Teak, teak, teak,
teak, teak!" Thereupon the man rose to his feet, he stealthily
peeped out of doors to see her; thereupon he beheld a beaver
busily eating away. "And so it was a beaver that I married!"
he thought. And when the woman came back indoors, again like a
person she appeared. And so this was what the man always did,
a little poplar he always fetched home on which to feed his wife.
And when she had two children, he was told by his wife: "When
we move, to open places in the forest do you go!"

And so whenever they moved camp, on ahead went walking the
man. And then always he heard his wife come, saying: "To an
open place in the forest do you go, to an open place in the forest
do you go!" Thereupon truly that was what the man did. So
always, when he heard his wife come speaking, then straightway
down would the man lay his pack at the place where his wife would
make the camp; again off he would go on a hunt for game. And
when she came to the place where they were to camp, still would
the woman bring along her home. Truly pleased was the man.
And that was always what the woman did. And once he was told
by his wife: "Now, when you see a brook, wherever you go, always
put a (foot) log over it."

And that was always what the man did. Now, once he saw the
bed of a brook; even though he remembered what he had been told

226

£°/pan wiwan, kawlndac ogra-'tosin mi'tig iman pasa' kamigang ;
ki 4 niniauca. lvirrdec ki,a*ni*a,,tod ubimiwanan iman tcigabacinit
wiwan. Kipabanandawandciga minawa; padagwicingidac iman
kra*'to'pan obimiwanan, kawln awiya ayaslwan wiwan. MIdec
5 kl'klwed nandaw&bamad. Oglmi' kwandan *i8i'u pasa1 kamigans
ka' piw&bandang ; a'prrdac pacu' ani*a*iyad onondan kitcizibi
madwadciwaninig. Animadablt iman slblng owabandan piba-
'kupi'kawanit wiwan, nlnj gaya. onldcanisan. Midac kigistcimawit.
Medac kra-nimadcad nlsadciwan. Naningudfno odaniwabandan

io agwa'kawanit wiwan gaya, midac * i8i'u wabandang klckickandciga-
nit. Ningudingidac ododi'tan saga'i'gan, ami' kwa8 iman tawa8.
Owabandan kistciwlc, ami' kowlgiwam a'tanig nawagam; midac
iman madwanamadabinit wiwan iman wicing. Midac kri'jad
tibicko a'tanig *i8i'u wlc, medac kanonad wiwan: "Ondas, taga

15 plj 6man apinotclyag!"

Kawln ganaga oganonigosln. Nlbiwatasing odanagi kanonan, ka-
wlndac oganonigosln. Madwapina' kwa'ir ' a8awi* kwa; gaga* pi
kimadwaplndiga ' i8awi* kwa.

Midac wabamad pa°jik unldcanisan pidadaga'cnit; clgwadac
20 w&'trda'pinad, kl'a-jawl'kupina, 'a8a'u abinodci saga' pini' kasut.

Kawlndac ogl'O'da'pinasin. Midac kra*niklwad *a8a'u abinodci.

Minawa baejik pidadaga 'a8a'u abinodci; a'prrdac o'O'ma11 maja-

ganit nindawa oglpimwan, mH*'u ginisad. Kawln saga'pisosiwan.

Medac kro 'da* pinad nibunit, no' pimlngidac i*i*ja mawit. Awiya
25 onondawan piganonigut no'piming: "Taga bizan! Ningudci *a'*pa-

gic *a8a'u ta'kunat abinodci! KIbinansi'kawin," udigon. Clgwa

madwaglgito 'a8'u i'kwa namadabit iwidi wicing: "Ta, ta, ta, ta!

Ponim. NIn Va'u ninabam!" Medac Id'kandlwag Igi/u i'kwawag;

227

by his wife, yet he did not place a log over the place of the dried-up
water-course; he continued on his way. And then he put down his
pack at the place where his wife would make the camp. He went
off again to hunt for game; and when he came back to where he
had put down his pack, his wife was not there. Thereupon he
went back to look for her. He thought of the small, dried-up
water-course; and when near by he was come, he heard the sound
of a great river flowing along. When he came out upon the view
of the river, he saw signs of the footprints of his wife leading into
the water, and likewise of his two children. Thereupon he wept
aloud. And then he set out down the course of the river. And
sometimes he would also see the footprints of his wife coming out
of the water, and there he would see where she had been gnawing
(upon the poplars). Now, once he came to a lake, (and) a beaver
was living there. He beheld a great dwelling, it was a beaver
wigwam far out on the water; and now there he saw his wife seated
upon the dwelling. Thereupon he went over opposite to where the
dwelling was, and then he spoke to his wife: "Come hither, and
fetch over here the children!"

But no answer at all was he given. Many a time he tried in
vain to speak to her, but he was not answered. Her hair was the
woman combing; finally then in went the woman.

Thereupon he saw one of his children come swimming towards
him; and just as he was about to take it, back was it withdrawn,
for the child was bound to a cord. And so he did not get (his child).
And then back home went the child. Another child came swimming
towards (him); and when it arrived at the place where he was, he
took a shot at it, whereupon he killed it. It was not tied to a cord.
And then he took it up dead, and into the forest he went weeping.
Somebody he heard come speaking to him in the forest: "Stop
crying! Throw away the child you are holding! I am coming to
get you," he was told. Just then the woman was heard speaking,
as she sat there on the dwelling: "Ta, ta, ta, ta! Let him alone!
That is my husband!" Thereupon with each other the women

228

anodcina' pinandiwag. "Pisan abin taga!" ina 'a8a'u wicing nama-
dabit. "Apickamuning acinagwa'k kizo."

"Pisan abin kaya gin, cwaskutiyayan."
£nodc krrdiwag ajinagusiwad.

5 Mrrdac kra*nimadclnigut ini'u i' kwawan ka' pitagwicininit.
Medac nondawat madwamawinit Ini'u wlwan, mrrdac kra-nimadca-
wad. Mri'dac a'kidonit ini'u mayadclnigut i' kwawan: "Odaena
ayamagat ima11 wandciyan, mra,,u nos wagimawit."

Cigwadac wadi' tamowad 6daena owabaman mi'tigon pada'ki-
10 zonit nawaya*!* odanang. "Mrrwadi nos andat. Udanang pimo-
san," udigon. "Kagu' miziwa inabi'kan. Ajitaku'ldyan ijitaku-
'kin."

A' prrdac pandigawad oganonigon osan ' a8a'u : " Tawa' t, tawa* t,
tawa't! Kaegatinaguna anicinabang kidiciwabis 6U wra*rndiyan!M

15 Nagadcidac ka' pindigawad, Id' pindiga paejik ozawima* kwa.
Kro*nabL Niskadizi, anaginadutamaga ini'u i' kwawan wldidiga-
mad; kawindac klminasi, mri*'u wandciniskadizit. Pa'kabit; ozam
a'kiwanzi. Medac oda'pinad ogaskipidaganan ; onaskina*a* wlsa-
gaswat; wawibidac kisagaswa; ka/rskwasagaswat, oglplnawan

20 odo'pwaganan iman ogaskipidaganing. Kipasigwl oglnasi' kawan
ini'u mi'tigon pada'kizonit ima11 api'tawind. Midac kTpigubinad,
midac krirnabit iskwandang. Ogimanma* kwa tacuglmawandonan
Ini/u mi'tigon; oglpodanan midac nayap kimisiwazit *a8a'u mi* tig.

Kaya winidac Wamisa' kwa ogrirda' pinan umi' tigwabln. " Nas-

25 kasa kadra'mban anama'kamigd'rnini wra'ngoma'k!" * Midac

ki* pfmwad Ini'u mi* tigon. Wawinga glpigiskisa ' a8a'u mi' tig.

1 Referring to the Brown Bear.

229

began quarrelling; all sorts of things they said to each other. "Do
keep quiet!" was said to the one seated on the dwelling. "Like a
mat (spread on the bottom of a canoe) is the appearance of your
tail."

"You keep quiet too, you without a tail!"

All sorts of things they said to each other about how they
looked.

And then he was taken away by the woman, who had come to
(where he was). Thereupon he heard the sound of his wife weeping,
whereat they set out on their way. And then said the woman by
whom he was taken away: "There is a town over there from
whence I came, and my father is the chief. "

And as they were coming to the town, they saw a staff standing
in the centre of the town. " It is over there where my father dwells.
Behind me do you walk," he was told. "Don't be looking about
everywhere. Where I step do you step."

And when they entered in, she was addressed by her father
saying: "Tawat, tawat, tawat! Truly, indeed, like a human
being you are, to have this happen to you!"

Now, some time after they had entered, in came a Brown Bear.
He sat down. He was angry, for he had once asked in vain for the
woman to be his wife; but she was not given to him, and that was
why he was angry. He was jealous; he was too much of an old
man. And then he took up his tobacco-pouch; he crumpled (his
tobacco) to smoke; in a little while he was smoking; after he was
done smoking, he put his pipe back into his tobacco-pouch. He
rose to his feet to go to the pole that was standing there in the
centre of the lodge. And then he broke it in pieces, whereupon he
sat down by the doorway. Chief Bear gathered up the pieces of
the pole; he breathed upon them, and then back again was the pole
made whole.

And so in like manner Clothed-in-Fur took up his bow and arrow.
"See what I would do if I should wish to eat up an underground
person ! " l Thereupon he shot at the pole. Every part of the pole

230

*A8a'widec uzawima'kwa kra-gatci; wawlp ogi"o*da'pinan agaski-
pidaganan, midac klsaga*ang.

Minawadec a'kiwanzi oglmawandonan Ini'u mi'tigon; medac
kl'podanat nayap kimiziwazi *a8a'u mi* tig.

5 Minawa baejik kTpIndiga, wabima'kwa, kaya win niskadizi.
Kaya win kigagwadwaban Ini/u i'kwawan, kawln dac klmlnasl.
Kaya win krirnaskina'a*; ka/i'skwasagaswad klpasigwl. "Naska
katra'mban ogita'kami'k tajH'nini wrirngumag!" Medac nasi-
'kawad ini'u kistci*aslnln; medac ka'i'jiplgubinad, medac kra-wi-
io '5'nabit iskwandang.

Minawadec a'kiwanzi oglmawandonan asinln, mrr'u minawa
kimiziwazit ' a8'u asin.

Kaya wlndac Wamlza* kwa ogro'da* pinan omi* tigwabin odasawan
gaya, midac a* kidot : " Naskasa kaya nln katiyamban anama* kami-
15 gowinini wra-ngomag!" Medac ajiptmwat Ini'u asinln owinga
kipigiskisa *a8a'u asin.

Mrrdec klcagiskikwani *a8a'u wabima'kwa, agadcit. Mri,/u
ka'i'jixrda/pinad ogaskipidaganan, mrr'u kra*nisaga*a*ng.

Mrrdec agut Ini'u ujijanyan: " Ayangwamisin ! Kaga yanawi
20 kiba' kinawag. Midac a'ta mldasogun kagu' nlba'kan! KIcpin
'ffu mini'k nibasiwan, mrr'u tciba' kinawadwa. "

Kaega'tidac kawln wi'ka kinibasi *afia'u inini;1 kagadac madasa-
gunagadinig a'pidci ki*a*a'kuzi wlnibad. Kagadec weyabaninig
ml'i,/u Idnibat. A'prrdac kwaskuzit kawln awiya ayasiwan iman
25 odanang; nlwin mi'tigon klpada'kidcigatawan, mri*maa mindci-
ma'pizut. Mrrdac kiwi* kwadciwut. Wl'kadec kikaskro* klpa-
'kipidot ta'kupidciganan. Midac wabandang ml'kana ka'a'mrr-

1 Such is the rendering of the text, but the story goes on to say that he did
fall asleep.

231

was shattered into splinters. Whereupon the Brown Bear became
ashamed; at once he took up his tobacco-pouch, and then out of
doors he went.

So once more the old man gathered up the pieces of the pole;
and after he had breathed upon them, the same as before was the
pole made whole.

Another came in, a White Bear, and he too was angry. Now,
he also had asked for the woman, but she was not given to him.
He also filled up his pipe; after he had finished smoking, he rose to
his feet. "See what I could do if I wished to dispose of a human
being who dwells upon the earth!" Whereupon he went up to a
huge rock; and after he had broken it in pieces, he then went and
sat down by the doorway.

So again the old man gathered up the pieces of the rock, where-
upon again was the rock completely restored.

And in the same manner CIothed-in-Fur took up his bow and
arrow, and then said: "See also what I could do if I wished to
dispose of a person of the underground!" And so when he shot
at the rock, thoroughly was the rock pulverized.

Whereupon down the White Bear bowed his head, for he was
ashamed. And so after he had taken up his tobacco-pouch, then
out of doors he went.

Thereupon he was told by his father-in-law: " Be on your guard!
Almost, indeed, are you prevailing over them. Therefore for the
period of ten days don't go to sleep! If in that space of time you
do not go to sleep, then will you prevail over them."

And truly never did the man go to sleep; l and when the tenth
day was nearly at an end, he had become so very tired that he
wanted to sleep. So when it was nearly morning, then he fell
asleep. And when he woke from his sleep, no one was there
in the town; there were four poles standing, and there he was
bound with cords. And so he tried to get loose. And after a long
while he was able to loosen himself from the cords. And then
he saw the paths by which the Bears had gone away, whereupon

232

jawad Igi'u ma'kwag, mldac klnopinanat pinic kistcikitcigamlng
kranimadapiwad. Mldac wabandang plmana' kwaning ijinagwa-
tini anabigigwandanig. Kawin dac ogaskitosi iman tciplmosat.
Mldac nondawad agama'klng madwamawinind wiwan. Mlrdac
ka-i-ji-o'da'pinad omi' tigwabln odasawan kaya, mldac krrna-a*t,
mldac iman udasawaning kra'nimindcimid. Mrrdac agama'king
kipangicing. Mldac iman krtrdisat wiwan pinamadapinit.

Medac minawa ki*a*niplndigawad osan andanit 4a8a'u i'kwa.
A'pitci minwandamon ucijanyan wabamigut tagwicing 'a8a'u inini.
10 Mldac minawa agut: " Na*a'ngic, manawa midasogun kagu'
niba'kan."

Kagatidac kawin minawa krirndcinibasi; pinicigu minawa kaga
kimidasugunagadini, minawa a'pidcra*ya'kuzi wlnibat. Cigwadac
kaga tcibldabaninig ml*i*'u tcimidasagunaga'k; kaga pldabanini

15 mi-i-'u minawa klnibat. Nawadcidac anawi kigijap kikuckwazi.
Ajamlnawa ka'kina klmadcawa8 ma'kwa8. MH*'U minawa ajitci-
gazud mi'tigon pada' kidadiwan, iman ta'kupizud. Nawadcidac
maskawapizu. " A' pagicwawlpkaskroyan!" inandam. Wawlpidac
klwrkwadci'tr. Agawa ogikaski'ton klpa'kibidot ta'kupidciganan.

20 Mri,,u minawa wabandang ml'kana ka*a*nl*i*janit ma'kwa8.
Wawlpidac oglno'pinana. "A'pagic atimagwa tcibwagabaciwad ! "
inandam. Mldac no'pinanad medac udi'tang kljka'pi'kanig; a'ki
papangrrdac ka' katcida' pikani mri*man a'pana ka*a-nrrjawad
ma'kwag. Kawindac oglkaski'tosln iman tcipimosat. Menawadec

25 ugro'da'pinan omi' tigwabln odasawan gaya. "A'pagic nani'tam
tagwicinan iwidi nlsa'ki!" inandam. Mldac ka*i'jK*na*a*t *i8i'u

233

he followed after them as far as the great sea out upon which
the Bears had come. Thereupon he saw an object like the form
of a string floating on the water. He was not able to walk over
to the place. Thereupon he heard on the farther shore the sound
of his wife crying. At that he then seized his bow and arrow,
and then shot straight away from him; and so there upon his
arrow he clung as it sped along. Accordingly on the other shore
he alighted. And so there he came to his wife, who was seated
facing him.

Thereupon once more (he and his wife) came entering into the
home of the woman's father. Very much pleased was his father-
in-law when the man was seen arriving. And then again he was
told: "Behold, son-in-law, for another ten days don't go to
sleep !"

And truly for that reason not again did he fall asleep; (he kept
it up) till the ten days were nearly ended, when again he became
so very tired that he wanted to sleep. And now nearly was the
dawn to appear which would mark the end of the ten-day period ;
almost was the dawn about to appear, when again he went to sleep.
In the morning, earlier than before, it was true that he woke. By
that time again had all the Bears gone away. And in the same way
as before was he bound fast to the posts that were standing, there
he was tied. But tighter than ever was he bound with the cords.
''I wish that I might quickly get loose!" he thought. And quickly
he tried to get free. After some difficulty he was able to loosen
the cords. So again he saw the paths along which the Bears had
gone. And speedily he went in pursuit of them. "I wish that I
might overtake them before they go into camp!" he thought.
Accordingly, as he followed after them, he then came to a steep
cliff; and only in places here and there did the earth offer a foot-
hold, and it was along by such a way that the Bears had passed.
Now, he was not able to walk by that way. So once more he took
his bow and arrow. " Would that I might first reach the foot of
the hill!" he thought. And so after he had shot his arrow, and

234

udasawan, a' pri'd^c ka' pangicing Iwidi nisa' Id, kawin m^ci
ma'kw^g pimosaslw^g. Medac iman ki'pi'at; clgwa ow&b^man
pldasamosanit. Wlwan plniganiw^n nlbawadec nabama'kwag
pi*a*yaw$g. Medac n^ntawadc ka-rjiptmwad wlwan, ka'kina gaya
5 ma'kwa8ogIp$bimwa8; nlya'taa'pidciagacPW-nitma'konsa8 kawin
oginisasln. Med^c anad : " MI ou katayaniginiyag tci*a*ni*a*-
'klyung ozam kidabanadcrirwag ^nicinabag ozam maman-
didoyag. " Med^c kro-da'pinang mlnan, manidonsa' kaya, anlbic^n
kaya, midac kr^c^mad. "Ml ou kadin^ndcigayag tcra'ni*a''ki-
10 yung," odina8.

Med^c kl'piglwad, kimi'kwanimad Ini'u wlwan namadapini'p^n
iman wicing. Mri'd^c H*man minawa klwidciwad Ini'u wiw^n.
Ojijayan gaya iman ayawqui, oziguzan gaya, wi'ta8, wlnimo8 gaya;
mri*man na*a*ngabit. Waj^ck kaya iman namadabi iskwandang.
15 NingudingadaLcinandamWamisa'kwa: " A'pagic amwag!" odinani-
man wlnimun.

Papigadac klgito wajask: " N^ska anand^ng Wamisa' kwa!
'A'pagic amw^g mnim,' inand^m."

Kr^g^dcid^c * a8a'winini. Med^c &' kidot ' a8a'u a' kiwanzi :

20 "Anlj, manu udaiyamwan!" Medac kinisawad ini'u i'kwaw^n,
uglgljizwawan. Med^c krax^mind. "Kagu' ningudci gidiskama-
'kan!" Ka-rckwawisinit id^c kro'da'pinigadawan u'kan^n; nibl-
'kang id^c kr^-wib^gidcigadawan u'kanan. Nagadcidac kipipin-
diga 'a8a'wi'kwa manawa; kl'pimadizi. Migu 8iu monjag ka'tota-

25 wind 'a8a/u Inini kicpin mlsawanimad wra'mwad; naningudino
uzlgus^n, naningudino gaya wl' tan og'i'amwan. Ningudingid^c ugl-
kuzigupidon uzlt a'pri-d^c papindigat 'a8a'u ka-^mwcmd klnlnjiwa
uckanjin. MI au Wamisa' kwa ka' todawad.

Ningudingid^c kri-'kidb wajack: "Wab^ng wa' kayabidasi ka-
30 wadisigunan." Way^bangd^c clgwa ^nicinaba pldasamosa. Kla-

235

by the time he had alighted at yonder foot of the cliff, not yet had
the Bears walked by. And so there he waited for them; at last
he saw them come walking along. His wife came on ahead, and
many he-Bears were coming along. Thereupon against his will
he shot at his wife, and at all the Bears he began shooting; save
only the very small cubs he did not kill. Thereupon he said to
them: "Such shall be your size till the end of the world, because
too severely might you ill-treat the people if you were too large."
Thereupon he took up some blueberries and some insects and some
leaves, and then he fed them. " Now, that is what you shall eat for
food till the end of the world," he said to them.

Thereupon he came back home, he thought of his wife that was
sitting there on the dwelling. And so at that place he lived again
with his wife. Now, his father-in-law was there, likewise his mother-
in-law, his brothers-in-law, and his sisters-in-law; so there he lived
as a son-in-law. Now, Muskrat was seated there at the doorway.
So once thought Clothed-in-Fur: "I wish that I might eat her!"
such was the thought he had of his sister-in-law.

At once up spoke Muskrat: "See what Clothed-in-Fur has in
mind! 'Would that I might eat my sister-in-law!' he thinks."

Now ashamed became the man. Whereupon said the old man:
"Well, let him go ahead and eat her!" Thereupon, after they slew
that woman, they cooked her. And so he was fed. "Don't break
the joints at any place!" After he had eaten, then the bones were
gathered up; to the water then were the bones taken and thrown
in. And after a while in came the woman again; she was alive.
And that was always what was done to the man whenever he had
the desire to eat them; sometimes it was his mother-in-law, and
sometimes it was his brother-in-law, he ate. And once he pulled
apart the foot (of the one he had eaten). So when the one he had
eaten came in, it then had two nails. That was what Clothed-in-
Fur had done to it.

Now, once said Muskrat: "To-morrow by a being with a full
set of teeth shall we be given a visit." And on the morrow, sure

236

'kwandowa wicing, mldac kanawabamawad ka'kina ajinaguzinit.
Klpa'piwag igi'u ami'kwag aniglwad (aea'u anicinaba. KTkan5na-
Kipa'piwag Igi'u ami'kwag aniglwad 'a8a'u anicinaba. Ki'kano-
nawa : " Wajack, taga ijan, awinondawi kati' kitogwan ' a8a'u
5 anicinaba!"

Wajackidac ogiti'tipandawasitonan uzitan, mldac Idmadcad.
Tagucingidac ogagwadcimawa ojackwan: "Anln ka*i*'kidot 'aEa'u
anicinaba?"

" 'A'pidci sanagatini andawat ami'kwag,' i'kido."
10 "Aye8," i'kidowag. Wanagucigidac a'pwaganan pindiga'a/'kwa-
ckawan andawad.

Mri'dac anad wiwan *a8a'u a'kiwanzi ami'k: "Taga, oda'pin
*a8a'u a'pwagan!"

Ogro'da'pinanidac 'a8a'u mindimoya11; ogiminan onabaman;
15 mri'dac ka'kina wl'kumawad ini'u a'pwaganan. Kra'nikiwacka
*a8a'u a'pwagan kaW'ckwawi'kwamawad.

Wayabangidac Id' tagwicinog anicinabag, pinodci'a'wad ami-
'kwan.

Ka'kinadac ki'pagidlnimagawag wlawiwan tcinisindwa. Ka'ki-
20 nadac klmadcinawag wina'ta Wamisa'kwa; kawin klnisasi. Wana-
gucigidac minawa ka'kina ki' tagwicinog pimadisiwad. Minawa
ninguding kidtpadcimo wajack: " Wabang wa' kayabitasi ka'u'disi-
gunan. "

Wayabangidac kaega't anicinaba pidasamosa. A'pidci agasibi-
25 yani andawad. Mlnawa kra'*kwandawa iman wicing *a8a'u anici-
naba. Minawa oglpa'pi'a'wan ajinaguzinit. Kra'nigiwa 'a8a'u
anicinaba, minawa kra*nona 'a8a'u wajack: "Taga ijan, awinon-
da*u* kadi'kidogwan!"

Kaega'tidac kl*i*ja wajack. Tagucingidac wajack kigagwa-
30 dcima: "Anln ka*r'kidot 'a8a'u anicinaba?"

" 'A'pidci agasibiya andawad ami'kwag, miyatagu tcinansi'ka-
wagwa ami' kwag/ i' kido. "

Kiniskadizi dac a'kiwanzi ami'k. "Nindawadc kazoda!" Mldac
kri'jawad u'kuniming. Ogiwi' kubidonawa pa*e*jik kistcimi1 tig

237

enough, a human being came walking hitherward. He climbed
upon the dwelling, whereupon they all gazed upon him to see how
he looked. Laughed the beavers when the human being started
on his homeward way. They addressed (Muskrat), saying: "Musk-
rat, do go and listen to what the human being may have to say!"

So Muskrat slid on his feet off the log, and then started away.
And when Muskrat came back, they asked him: "What did the
human being say?"

" ' Very troublesome is the dwelling-place of the Beavers, ' he said. "

"Yes," they said. And when evening was come, (the stem of)
a pipe moved into where they lived (as a sign of invitation to smoke).

Thereupon to his wife said the old Beaver: "Come, receive the
pipe!"

The old woman then received the pipe; she gave it to her hus-
band; and then all drew a puff from that pipe. Back moved the
pipe after they had all drawn a puff.

So on the morrow came the people, they had come to get some
Beavers.

And all gave themselves up to be killed. And all were taken
away except Clothed-in-Fur; he was not slain. And in the evening
they all returned alive. On another occasion up spoke Muskrat:
"To-morrow by a being with a full set of teeth shall we be given
a visit."

So on the morrow, sure enough, a man came walking hitherward.
There was very little water where they lived. Once more climbed
the man upon the dwelling. Again they laughed at how he looked.
After the man had gone back home, again Muskrat was com-
manded: "Do go and hear what he may say!"

And truly Muskrat went. And when home Muskrat was come,
he was asked : ' ' What did the man say ? ' '

"'There is very little water where the Beavers dwell, and all
we have to do is simply to go to the Beavers,' he said."

Then angry became the old Beaver. "Therefore let us hide!"
Thereupon away they went for the dam. They drew along a great

238

Iman u'kunimlng a't&nig, mld^c iman ka'i-jawad. MinawS ugl-
kiba-a-nawa. KIa*wikazowad ogra-ji'tonawa uwajiwa mri'ma"
krpindigawad.

Wayab^ng ki'pijaw^g ^nicinabag wlpinisawad ^mi'kw^n, kawin
5 oglmi'kawasiwawan, Kl'klwaw^g.

Minawa wanagucig a'pwagan plndigaskaw^n, kawin oda'pi-
nasiwawan.

Minawadec wayab^ng kl' t^gwicinug ^nicinabag. K^baglcig
an^gr^-no'kiw^g wlnisawad ami'kwa8, kawin ogimi'kawasiwawan
io ayanit anawi oblnawa udaiwa natanandawandciganit ^nimo8,
anawikri'jaw^g iman ayawad ami'kwa8. Ami'kw^gid^c oglk^no-
nawan $nimon, " Gutci, gutci, gutci ! " Kawlndac uglmiginiguslwan.
Wanagucig ka'kina kl'klwawag, kawin oglnisasiwawan ami'kw^n.

Minawa a'pwag^n an^glplndig&skaw^n, kawin minawa ogroda-
1 5 * pinasiwawan u' pwagqin^n. MIgu i'u a4 p$na ka' tod^mowad
kaga'pl klgi'timiw^g ^nicinabag w^ni-a*wad ami'kw^n. Minawa
plndigaskaw^n u'pwag^n^n. Oganonan d^c wlw^n 'a8a'u a'kiwanzi
^mi*k: "Taga oda'pin *a8a'u u'pwag^n!" Ogro'da'pinan a'pwa-
g^n^n medqtc a'kidot: "Kidinig&'^-nanigkuca' ^nicinabeg," i'kido.
20 Mid^c ka'kina klwa/ kwamawad Ini'u u'pwag^n^n.

Wayab^ng kl't^gwicinog ^nicinabeg oblnawa udaiwa. Anawi
ka'kina kl'pljaw^g ^nimog imayawad ^mi'kw^g, minawa, "Nin-
gutci, gutci, gutci!" ugri'gowan. Med^c ningutci krrjawad
animog.
25 Paejik id^c ^nimuc a'pidci madandaguzit; ^nimuc gaya win
kl' pija iman ayawad $mi* kwag. Og^nonawan Igi'u ami* kw^g :
"Wagunan i'ku &j$mig5y$n n&sigoyang?"

Mid^ca'kidot: "Krkuniwa."
"Awisa'! mlgiclnam."
30 Med^c kaega't mlgit 'a8a'u ^nlmucic: " 'Au, 'au, 'au!"

Med^c a'kidowad ^nicinabag: "N^cka guca' *a8a'u! Magija iman
ayaw^n ami'kwcm." Kaga'pHd^c kl*i*jaw$g, med^c iman klmi-

239

tree that was there at the dam, and to that place was where they
went. Furthermore, they closed it up. After they had concealed
themselves, they made a beaver-hole, into which they went.

On the morrow came the people for the purpose of killing some
Beavers, but they did not find them. Back home they went.

On the next morning a pipe came moving in, but they did not
receive it.

So on the following day back came the people. All day long
they worked in vain to kill the Beavers, but they did not find
where they were, even though they had fetched their dogs, that
were good at hunting, and even though they went to where the
Beavers were. And the Beavers spoke to the Dogs: "Away, away,
away!" Yet (the Beavers) were not barked at. In the evening all
went back home, they did not kill a beaver.

Even though the pipe came moving inside again, yet they did
not receive the pipe. So that was what they always did, till at
last the people grew negligent on having lost the Beavers. Once
more in came the pipe. To his wife then spoke the old Beaver,
saying: "Do take the pipe!" After she had received the pipe,
then she said: "The people surely ill-use us," she said. And all
took hold of the stem of the pipe.

On the morrow back came the people bringing their dogs. Al-
though all the dogs came there where the Beavers were, yet again,
"Away, away, away!" they were told. And so elsewhere Went
the dogs.

But there was one dog that was of no use at all for the hunt;
now, this dog too came there where the Beavers were. Him the
Beavers asked: "On what do they by whom we are killed usually
feed you?"

Thereupon he said: "Your livers."

"All right! then bark at us."

Thereupon truly bayed the old worthless dog: "'Au, *au, *au!"

Thereupon said the people: "Well, listen to that (dog) ! Perhaps
some Beavers are there." And so by and by hither they came,

240

'kawawad ayanit ami'kwa8. Ka'kina oglntsawan, wlna'ta Wami-
sa* kwa kawin klntsasl.
MIsa plnawidis klwagoda.

21. Floating-Net-Stick

(Agwandconagan) .

Ningudingisa klwan anicinabag odatowag tcigibig kistcigamlng,
5 mrrma11 wa'u*ndclwad kro'sawat winisawat awaslnyan; anind
gaya kingonyan unodci'awan. ' A8a'widac ugiman, Agwandconagan
ijini'kazu; mri*'u ga'kina tabanimagubanan Ini'u anicinaba wada-
* tonit. Winigu ga* kina ani*i*' kidot, anl*i*nad Ini/u anicinaba tabani-
mat mri,u andodaminit.

10 Ningudingidac kawin a* pidci kago uni'toslnawa kamldciwat,

mri'dac ajikanonawat Ini'u ugiman: "Anln, Agwandconagan,

kadijiwabisiyang? Kawin gagonimi'kazlmin. Kibagusanimigo kago

tcrrjitcigayan tdmi'kamang wagonan ka*u*ndcipimadisiyang. "

'A8a'widac ugima kri-'kido: "Ckuma saga*i*gans uji'toyu'k

15 tcigibig kistcigamlng. Manudac pangltajlbaiya kistcigamlng ina-
kakaya."

Midac 'iei'u kaga't ka'i'jitcigawat ka°i*gowat Ini'u ugiman.
A'prrdac ka/klci'towad 'i8i'u saga*i*gans, "Mru'ma11 ayayu'k,
iman jlbaiya' k. " Paejik idac ugi*u*ji'ton agwandconagan, midac

20 ka'i'nat anicinaba8: "Anamlndtm ningatija tcinasi' kawagwa kln-
gonyag, mro*man kadijiwinagwa saga*i*gansing. A'pirdac waba-
magwa mockinawat iman saga'i'gansing, mri*'u kadijikiba*a*mag
iman cibaiyag."

Mri'dac ci'gwa kaega't owabamawan plndiganit kIngonya8. Ka-
25 'kina andaswawanagisiwat kIngonyag krplndigawag iman saga'i'-
gansing. Apri'dac mockinawat kingonyag ugiklba-a*nawa iman
cibaiyag. Mia*'u Agwandconagan ka'plnat kingonya8. Midac
iman a'pana ka*u*ndinawat nibiwa kIngonyan.

241

whereupon they found that some Beavers were there. All of them
they killed, save only Clothed-in-Fur they did not kill.
And so the gizzard of the ruffed grouse now hangs aloft.

21. Floating- Net-Stick.

Now, once they say that the people were living in a town by
the shore of the sea, and so from that place they set forth when
they went on a hunt to kill game; and some also obtained fish.
Now, one was chief. Floating- Net-Stick was his name; for it was
he who ruled over all the people that lived in the town. And since
he had the say in all matters, what he would command the people
under his charge, that would they do.

Now, once on a time they were not killing very much of anything
to eat, whereupon they spoke to the chief: "What, Floating- Net-
Stick, will become of us? Nothing are we finding. We beg of you
to do something so that we may find what we are to live upon. "

And the chief said: "Then make you a small lake by the shore
of the sea. And let there be a small (underground) passage out
towards the sea. "

Now, it was true that they did what they had been told by the
chief. And after they had finished the little lake, "Now in this
place do you remain, in this (underground) passageway.*' And one
floating-net stick he made, whereupon he said to the people : " Under
the water will I go to fetch the fish, for by this very place will I
bring them to the little lake. And when you see that they are
filling up the little lake there, then shall you close up the place of
the (underground) passageway/'

And so at last they truly beheld the fish going in. And the
various kinds of fish went into that little lake over there. And
when the fish had filled up the place, then they closed up the under-
ground passageway. It was Floating-Net-Stick who fetched home
the fish. And so it was from that place that they always obtained
abundant fish.

242

Ningudingidac magwa oda'towad kikistci'i'jiwabat, animi'kig
uglpanadci'tonawa iu odana; winata Agwandconagan kawin kini-
busl. Kinickadizi. Mri'dac ka'i'jimadcat anode manid5 ugfpaba-
gagwadciman telnadamagut, kawin awiya ugimi'kawasfn; ga'kina
5 astnin plw&bi'k gaya andaswawanaga' k uglgagwadcindan. Ka'ki-
na dac ugri'gun: "Kawin gaya nin nimpizwaganamigusi. "

Gaga'pri-dec paejik wagutugwan ma' kadapiwUbi' k a'pidciswan-
ganugwan mi'i''u katapwa' tagut. Medac ka-rdank mfciginabigunk
tcH'jinagwadinig. Medac kaega't ka*i*jinagwak *i8i'u ma'kadapi-

10 wabi'k. Mldac iman apimayaikTkasut. A'prrdac animi'kikak
animi'kig ogiw&bamawan mtciginabigon cingicininit, mldac pagina-
wat. Kawindec pigwisasinon 'i8i'u ma'kadapiw&bi'k. Pinic kawin
kwatc ow&bandazin w&samowin, ogitcaginan 'i8i'u ickoda animi'ki.
Kaga'pi uglkwackunadanawa 'i8i'u plw&bi'k, kawin obigwabito-

15 sinawa.

A'pri'dec Agwandconagan wey&bamat ckuda ayasinini'k, ini'u
animi'kin ugimawinanan ; uglsagizitanan paejik. "Kinina kabana-
dci'toyan nidodana?" Mldac iman plw&bi'kunk kipa* kitacimat
pinic klnisat. A'prrdac kanisat kri*ja iwidi ududana ayanigiban;
20 miya* ta u* kanan a* tanig. Medac ka*i*jimi* tigw&bi' kat nlswi
asawanan ugi'irji'tonan. Mri'dac ka'rji'a'yani'kawiganacimat
anicinaba8, ka'kina andacinipan, mri'dac tcpimlng ina*a*t. Mldac
a'kidot: "A8ae anicinabatug! unickaiyu'k, kibitcinoninim."1 A'pl
kapangisibini' k udasawan kaga miziwasiwag anicinabag. Minawa

1 It is a bit troublesome to make this sentence clear without use of the text.
"With an aim undirected" is a free rendering of what in Ojibwa would be better
rendered with something like "by chance" or "by accident;" the idea being,

243

Now, once on a time, while they were dwelling at the place,
there arose a great storm; Floating-Net-Stick was the only one not
to die. He was angered. And so afterwards he went forth, going
about asking all the various manitous to help him, but no one did
he find; all the rocks and the various kinds of metal there he asked.
And by all was he told: "lam also beyond destruction from the
power of a blow."

Then at last there was one unknown kind of black metal that
must have been very strong, and it was by it that he was promised
help. And so what he said to it was that it should look like a
great serpent. And so truly that was what the black metal looked
like. Thereupon over there at one side he hid himself. And during
a thunder-storm the Thunderers beheld a large serpent lying there,
whereupon they struck at it. But the black metal did not shatter
into pieces. (He watched it) till he could scarcely see any lightning,
for all their fire had the Thunderers used up. At last (the Thunder-
ers) sprang upon that metal, but they could not make an impression
upon it.

And when Floating- Net-Stick saw that (the Thunderers) had
no more fire, he then made an attack upon the Thunderers; he
seized hold of one by the foot. "Are you the one who destroyed
my town?" And so there upon the iron he flung it till he slew it.
And after he had slain it, he then went over to the place where his
town used to be; there were only bones at the place. And so after
he had made a bow, he then made three (spear-pointed) arrows.
And then, after he had placed the bones together in their natural
order, all that had been in the body, then into the air he sent (an
arrow). And then he said: "Yea, O ye people! rise up, for I am
shooting at you with an aim undirected." 1 When the arrow had
fallen, nearly whole were the people. Another arrow he sent into

that, no matter where the arrow falls, the result will be the same for one as for
all, and that the shooting of the arrow is not designed for any individual in
particular.

244

pajik udasawan krrna'a* cpimlng, mri*'u menawa a'kidot: "A£.
anicinabatug! anickaiyu'k, kibi'tcinoninim." Mrr'u anawi
mamlziwaziwat anicinabak. Midac kaySbi paeji*k udasaw
Icplming grrna'SL'. Mlgu minawa iu ka*i*'ki'tut: "£nicinabati
5 unickaiyu'k, kibitcinoninim." Midac ka'kina ka'i'jipazigwiv
nayap; minawa ki' pimadisiwag ajipimadisiwa'pan.

Mri'dac *i8i'u miziwa ajinagwa'k ki'tcigamlng: sagaig
ayamaga' k tcigibig pangi cibaiya kistcigaming ina' kakaya. Mri • n .a
ayawat monjag kingonyag. Mri*'u win ^gwandconagan ka*u*ji' to-
10 gubanan. Mrrma11 monjag anicinabag wandinawat an5dc kingonya£.

Misai.

22. The Youth who was led about by the Chief of the

Sturgeons
(Uskinawa pabamadcinigut ugimanamawan).

Ninguding paejik anicinaba kraya iman Ma' kadanamaziblng

nodci*a*wad namawa8 zlgunk. 'A8awidac a'kiwanzi odayawan

ogwisan, uskinawan. Monjag pagizo au skinawa. Ninguding ogi-

15 wanra'n ugwisan, ka'kina oglmi'kanan odayai'mini, ogidcaya-r

a'tanig odaya*I*man, mla*'pana kiwanra't ogwisan.

*A*a'widac uskinawa ogimadcinigon namawan, kayawln namang
kijinagusi. Miziwa ogri'jiwinigun gistcigamlng; ka'kina kingunyan
ow&bamawan; monjag ki' pabawidcindiwag. Miziwa kaya sibiwan
20 kTpaba-rjawag, widclwawad klngunyan; kawin ningudci pwana-
wi'u'siwag, miziwa omi'kanawa jajlbaiyami'kani'k. Midac kima-
dcawad, miziwa ki'tcigamlng ki'pabarjawad; tibicko mackudank
ijinagwadini paba'i'jawad, pinic kistciki' tcigamlng kipaba/ijawat.

1 Lake Superior.

245

the air. Whereupon he said : "Yea, O ye people! rise up, for I am
shooting at you with an aim undirected.*' Whereupon truly were
the people all made whole. And then the remaining arrow into
the air he sent. Whereupon again he then said: "O ye people!
rise up, for I am shooting at you with an aim undirected." Where-
upon all then rose to their feet, as they had done in the past; again
were they alive, as they used to be.

Now, therefore, that is the way it looks along the sea: there is
(always) a little lake by the shore, with an underground passage
leading towards the sea. In that place are always fishes. And now
it was Floating-Net-Stick himself who had caused it. And from
that place do the people always obtain all kinds of fish.

That is all.

22. The Youth who was led about by the Chief of the

Sturgeons.

Once a certain man was staying at Black-Sturgeon River when
(the people) were hunting sturgeons in the springtime. Now, the
old man had a son, a youth. Often in swimming went the youth.
Once he lost his son, but he found all his clothes; upon land were his
clothes, but he had lost his son.

Now, the youth had been carried away by a sturgeon, and he
had taken on the form of a sturgeon as well. Everywhere in the sea1
was he led; all the fishes he saw; always were (he and the sturgeon)
together in their wanderings from one place to another. And into
every river they wandered, going in company with the fishes;
nowhere did they find it difficult to go, everywhere they found
sunken places on the floor of the sea. And so they went, round-
about everywhere in the sea they went; like a plain was how it
looked to where they had strayed, even (so did it continue) till
they wandered into the great sea.2 Thereupon they journeyed

8 The ocean.

246

Mid^c ki' kiwitaskawat kistciki'tcig^ming. Paejik id^c ki'tcizibi
ogimi'kanawa, mld^c I*i*'u ka'pini'ta-a'mowad; m^ckudang pijiti-
gwaya H'u zlbi. Ninguding id^c a'pidci krrska'taw^n zibiw^n.
Ninguding og^nonigon Ini/u wadciwad: " Pa' piniziwag^n, nidci!
5 misa g^natb^tci pa'tawininan. ^nicinabeg pacu' pra'yaw^g."

Med^c kaega't ^nicinabeg sagewa*o*wad; a'pidci iska'tS, ri*'u

zlbi. A'prid^c iman payawad ^nicinabeg, ow&bamawa ninj npa-

w^n ayanit. Med^c a'kitowad: "Naska kuca' ogou namaw^g c&ngi-

cinuwat! Kaega'tiguna kigawisinimin." Med^c ada' pin^mowad

10 od§ni'ti°wan.

Mri'd^c igi'u n^maw^g ka*i*jimadci'tawad kipa' kwabikickamo-
wat H*man p^ngl wanami'kanig.

Kawin d^c ogiw&b^masiwawa n^mawan Igi'u anicinabag, a'pidci
kiba' kwabig^t ri*/u wanami'ka. Kaga'pl kimadcaw^g ^nicinabeg
15 kiw^nrirwad ini'u n^mawqtn.

MH*d$c 'a*a'u nama ka*i#nad ini'u wadciwadin: "Anic, misa
ntndawa tcigiwawininan, magij a kaga'pl nindugci k^nisigOmin."

Mrrd^c ki'pimadcrrnigut. Miziwa cacibayami'ka o'O'wa a'ki;
mri-ma11 ka' pi-a*rjiwinigut, plnicgu iman Ma1 kadan^mazibing
20 ogi' pit^gwicimigon.

'A£a'wid$c a'kiwanzi kaw^nra-'p^n ugwis^n monj^g rrma11
krinabitasing pamiskadin. Ningudingid^c 'a6a'u namS. uglkanSnan
Ini'u anicinaban wadciwad: " Amba, mH*'u iji $*gwa'tan! N^m^da-
bin iman ugidcayai* asining!" Mid^c kr$*gwa'tad. A'prrdac
25 pasagawa*ird *a'a/u a'kiwanzi ow&b^mawan ^nicin&ban n^m^da-
binit iman asining. Mlwaniu ogwis^n kawani'a*p§n, n&yap ogi'cr
disigon !

Ningotwaswibibon ogipapawidciwad Ini/u namawan 'a8a'u uskt-
nawa. Mid^c ki' tibadcimud ' aVu uskinawa ka' paba*a*i*jiwa-

247

about the limits of the great sea. Now, a certain great river they
found, and so up that stream they went; out over a plain came the
course of the river. Now, once very dry were the rivers. Once
he was addressed by his companion saying: "Alas, my friend!
perhaps I have now led you into danger. Some people are approach-
ing not far away. "

Thereupon, sure enough, came some people paddling into view
(round a point) ; very shallow was the river. And when the people
were come at the place, they saw two sturgeons there. Thereupon
they said: "Why, look at those sturgeons lying there! Verily,
now we shall have something to eat." Accordingly they reached
for their spears.

And so the sturgeons set to work roiling up the place where there
was but a (shallow) pool of water.

And the people did not see the sturgeons, so exceedingly muddy
was the pool. At length away went the people, after they had
lost the sturgeons.

Thereupon the Sturgeon said to his companion: "Well, it is
perhaps time that I should be conducting you back home, lest
perchance we might at last in some place be slain."

And so he was headed for home, being led by (the Sturgeon).
Everywhere were caverns in under the shore; it was by such a route
that he was conveyed, (keeping on) until at length he was fetched
home again to Black-Sturgeon River.

Now, the old man who had lost his son always looked at the place
every time that he passed by (in his canoe). Now, once the Stur-
geon spoke to the human being he was with: "Therefore do you
now go forth from the water! Do you sit on the top of yonder
rock!" Accordingly out of the water he went. And when (round
the point) came the old man (in his canoe), he saw a person seated
on yonder rock. It was his son whom he had lost, back to him
again had come (his son) !

For six winters the youth had wandered from place to place
with the Sturgeon. Thereupon the youth related what had hap-

248

biziwad. Ugima namawan iniu ka' pabawldclwigut *aBa'u uskinawe
miziwe kaya zlbing kV pabawldciwawad kIngonyan.

Misa1,

23. The Man who transformed Himself into a Bear

(Ma'ku'kasut Anicinaba).

MInawa kago nindibatcim kaijitcigagubanan paejik anicinaba;
5 umSD kistcigamlng x tajra-nicinaba. Mojagn icabanig anicinabak
iwidi Micinima' kining, kra'winasi'kamuwat agwrrdiwin. Kago-
dac krrjinlckri*tiwag anind anicinabag. A'prrdac paglwawad
klr'kido au anicinaba: "Ayangwamizin! ninguding kigabimawati-
zin," ugri-nan ini'u anicinaban. A'pridac ka' tagwicinuwad umatt
10 andana'klwat, mii'u klmadci'tad; monjag kimida1 nagamu *a€a'u
anicinaba; mri*'u ci'gwa krrnandank wra-wimadisat Ini'u kani-
ckrrgut.

Ninguding wanagugik paejik anicinaban ogfwljaman, wra*wi-
ma'kukazut.2 Pajik idac minis ayamagat iman Animiblguwl* kwa-

15 dunk, Panusanuminis ajini'kada; mri'ma11 gI*a*'towadugubanan
omadcimackimudawa3 anicinabag; mrrma^kirixawad nlbadlb'i'k.
Anamada-u*nk a'tani iu mackimut, mri'ma11 ka*u*ndinat kistcima-
1 kwaiyan, kackibldaganan.4 MIwaniniu kaplsi' kawat, madcimacki' ki
kaya. Mldac ka'i'jikiwi'taskat i*i'man ayawat. "Niwrrja iwidi

20 Bawi'ting,5 awaswadi. Kanawabamicin tci*a'nimadcaiyan! Kagu
gaya niba'kan! Nandaw&bamicin kaga pldabank." Mldac klnaga-
mut 'a8a'u anicinaba.

1 North shore of Lake Superior, at Kaministiqua.
8 The usual form which a man assumes as a witch.

249

pened to them on their wanderings. It was by the chief of the
Sturgeons that the youth was accompanied on the journey, and
here and there in every river were they with the fishes.
That is all.

23. The Man who transformed Himself into a Bear.

About something else am I going to tell, concerning what a
certain man did; he dwelt over here by the sea.1 Often of old did
the people use to go to yonder Mackinaw (Island), they used to
go to obtain clothing. Now, for some cause part of the people
became displeased with one another. And when starting on their
way back home, said the man: "Be on your guard! for some time
shall I come to visit you," he said to the people. And when they
reached the place here where they abode, then he began doing
(magic); often was the man singing songs of the mystic rite; it
was then that he planned to go visit the one who had angered
him.

One evening he asked a certain man to go with him, for he
intended transforming himself into a bear.2 There was an island
over there in Nipigon Bay, Dangerous Island it was called; for at
that place was where the people used to put away their baneful
pouches;3 it was there they went during the silence of the night.
Down in under the ground was the pouch; it was from there that
he drew forth a large bear robe, a tobacco-pouch.4 That was the
thing which he put on, and some evil medicine too. Thereupon
he walked in a circle roundabout the place where they were. "I
intend to go to yonder Sault,B and farther beyond. Do you watch
me, that I may start on my way! And do not go to sleep! Look
for me when the morning is nearly come. " And then sang the man.

1 Pouches containing magic.

4 Pouch used in the mystic rite to shoot magic. 6 Sault Ste. Marie.

250

Kaega'tigu ma'kunk ijinaguziwan. Medac ka'ixkwa nagamut
kra*ninondaguzi: "Hwi' ho ho ho ho!*'1 Skudank2 ijinagwadini
pagidanamut. Medac kra-nimadcad kwaiya4 k, kra-nipa' kubi
a'pana kwaiya* k Bawi'ting; migu anH-jiwawasa'kunat, ckudank
ijinaguzi, plnic kipickunaguzi.

*A8widac anicinaba iman ka'a-yat kawin kinibasi. Cigwa kaga
tciw&baninig ml*r'u cigwa wabandank ckuda piwawasa'kunanik;
ackam pacu' pyayawan. A'prrdac padagwicininit ugipadagucka-
wan. Medac nondaguzinit, " 'A8 'a°," inwawan. Mldac klmi'ka-
10 winit, menawa anicinabank ijinaguziwan. NInjin anicinaba uda-
naniwan3 ugipldonan; mri,/u nlnj anicinaban kra-wipanadcra't.
Wlpadac klnondam ninj anicinabak kinibowat magwa nibawat.

Mri*'u ka'U'ndcikusidiwat mawica anicinabak. Wi'ka kago
ka*u*ndcimadci'rdisigwa anicinabak. Kayabi anind udayanawa
15 madcimacki'ki, mamindaga anamra*sigok anicinabak.

Anic, misai.

24. The Woman who married a Beaver
(I'kwa kawidigamat ami'kwan).

Ninguding paejik uckinigi'kwe ki'tcikrrgwi-iximuguban ma-
'kada'kat. Wasa' ningudci paba-rja. Ninguding ininiwan owaba-
man nibawinit, oganonigon: "Kawlnfna kidawldclwisi andayan?"

1 Sound of one in the ceremony of the mystic rite when about to shoot magic
from a pouch. 2 A witch is said to breathe fire.

251

And, sure enough, like a bear was his look. And when he had
finished singing, he then went off, making the sound: "Hwf ho ho
ho ho!"1 Like fire2 was the sight of the breath that he gave forth.
And then off he started in a straight direction, down into the water
he went as he made straight for the Sault; for, as he went, he flashed
light along the way, like fire he looked, (continuing thus) till he
was out of sight.

Now, the man who remained there at the place did not sleep.
When it was nearly time for the morning to come, then he saw fire
flashing hitherward; nearer was the other coming. And when the
other arrived, he lay on top of him. Whereupon the other was
heard to exclaim, "He-hey!" such was his cry. Accordingly he
recovered his former self, and like a person again was his look.
Two human tongues 8 he had fetched along; they were of two people
whom he had gone to destroy. And in a little while it was heard
that two people had died while they were asleep.

That was the reason why people long ago used to fear one another.
Never in any way, therefore, did the people speak ill of one another.
Still yet do some possess evil medicine, especially people that are
not Christians.

Well, that is all.

24. The Woman who married a Beaver.

Once on a time a certain young woman went into a long fast,
blackening (her face). Far off somewhere she wandered about.
In course of time she beheld a man that was standing, (and) by him
was she addressed, saying: "Will you not come along with me to
where I live?"

3 It is a common belief that witches do their baneful work in or through the
mouth of a person.

252

Mldec kraniwldclwad anicinabank ujinaguziwan. A'pri'd;.
ka^u'di'tamowad andanit a'pidci unicicinini andat *a8a'winini; g.
'kina kago udaiyan agwiwin midclm gaya. A'pidci wanati/
'a8a'winini. Midac agut: "Kawlnina kldawldigamtsl? MI umii
5 kadajipimadiziyank, " udigon.

'A8a'widac i'kwa kri*(kito: "Magija takackandamog nos rung
gaya."

"Kawin tagackandazlwag, M udigon.

Midac kaega't ka*rjina'kumat manun tciwidigamat, migu i

10 kiwananimat unikri'go8 (a8a'wi'kwa. A'pidci wanicicink agwiwin
uglminigon Ini'u wawldigamigut. Mrrma11 ka' tajiptmadiziwa t
paejik zaga'i'gan ayaniik. Kinwajn ugiwidigaman In'u ininiwan
A' pi weyabamawat1 abinodclyan, klnlwiwan. Kawl'ka kagon ugi
manasisln * a8a'wi* kwa. Ka' kina andaswawanagizinit kingonya i

15 unisan 'a8a'u inini; anind gaya awaslnyansan unisan; kistcinibaw <
umidcimimiwa a'tani. Agwadcing andawat misan gaya. Winidat
'a8a'u i'kwa monjag udoci'tonan ana'kanan masktmudan gaya
a* pidci minwa' tani pindig andawat. Nanlngutlnu anicinaban
uduttsigowan; mlya' tagu agwadcing pabamusanit Ini'wanicinaban ,

20 kawin pindigasi *a8a'wanicinaba. 'A'a'widac i'kwa ogiki'kani-
man Ini'u ami'kwan kawldigamat.

Nanlngutinu anicinaban pi'o'disigowat odaniklwawldclwawan
Igi'u abinodclyag; nanlguttnu kaya *au inini udaniklwawlwldclwan
Iniu anicinaban. Mlnawadaci'ku nayap tagwicinog. Anode kagon
25 upldonawa — a1 ki' kowunaganan gaya, mo'kumanan, asaman, mini-
'kigu kagon ayabadci'tong ami'k amundtn;2 mlwanini/u padowad.
Ackam kistciwanadiziwag. Kistcinlbiwa unldcanisiwan ogiwaba-
mawan; tasingidac anislgwangin mri'wa'pl madcanit unidcanisiwa

1 "To see or behold young" is an idiom for "to be parents" or "to have young."

253

Whereupon she went along with him who was in the form of
a human being. And when they got to where he dwelt, very pretty
was the home of the man; every kind of thing he had in clothing
and food. Very well provided for was the man. And this she was
told: "Will you not become my wife? In this place will we spend
our life," she was told.

And the woman said: "Perhaps sad might be my father and my
mother."

"They will not be sad," she was told.

Thereupon, in truth, she freely consented to marry him, whereat
the woman lost the memory of her parents. Very beautiful was the
clothing given her by him to whom she was married. It was where
there was a certain lake that they passed their life. A long while
did she have the man for her husband. When they beheld their
(first) young,1 four was the number of them. Never of anything
was the woman in want. Of every kind of fish that was, did the
man kill; besides, some small animal-kind he slew; of great abun-
dance was their food. Outside of where they dwelt (was) also
some fire-wood. And the woman herself was continually at work
making flag-reed mats and bags; in very neat order was it inside
of where they dwelt. Sometimes by a human being were they
visited; but only roundabout out of doors would the man pass, not
within would the man come. Now, the woman knew that she had
married a beaver.

From time to time with the person, that had come to where
they were, would the children go back home; frequently, too,
would the man return home with the person. And back home
would they always return again. All sorts of things would they
fetch, — kettles and bowls, knives, tobacco, and all the things that
are used when a beaver is eaten; 2 such was what they brought.
Continually were they adding to their great wealth. Very numer-
ous were the young they had; and as often as the spring came

2 Referring to the objects given as offerings to the souls of the slain beavers.

254

nanijiw^n, paejik mini paejik gaya i'kwa. Mid^c anawat: "Nin-
gutci awig^baciyu* k. Nibiwa ni' tawigri'gu' k kinldcanisiwag
ack^m tclba'ta*rnowat ami'kw^g." Miya'ta agaclnyinit unidca-
nisiwan kayabi og^nawanimawan ningubibon; panima11 minawa
5 anislgw^ngin madcaw^n Ini/u unldcanisiwan.

Aya'a*'pl anicinaban udoducigowan ; anawi ijaw^g anicinaban
ananit mrr'u ami* kw^n klnisawat anicinabeg, kawin kaega' t
onisasiw&wan ; nayabigu pigiwaw^g. 'A8a'wid$c i'kwa kawl'ka
krrjasl anicinaban andanit; uglki'kincr^'magon unabam^n. Mrr-
10 wa'pl klkistcimanawagub^nan ami'kw^g, Igi'widac ami'kw^g a'pi-
dci ugisagra'wan anicinaban; migu tibicko anicinabak kiw&b^ndi-
wad mri-'u ka'rnand^mowad anicinaban. Anunisiguwat, kawin
kaega't nibuslw^g. A'pidci uglsagi*a*wan asaman miniguwad ani-
cinaban; naningutlno kaya §gwiwin ominigowan anicinaban.

15 A* pri'dac aniki* kawat uglk^nonigon uwidigamag^nain ' asa/u
i'kwa: "Anic, mlsa cigwa indawa tctgiwayan. Kaya nin ningama-
dca ningudci pa'kan a' king. Mrcma11 ayan andaiyan. Panima
ninguding anicinabaeg tagwicinowat kidag^nonag. "

Awid^c i'kwa p^nagu kayabi ki^no'ki micipi'kat. A'pidci
20 minwa'tani andat. Ningudingid^c kaega't anicinaban pit^gwici-
non; ugldcaiyal* wlcing klw^n^binit fni'u anicinaban. Midac non-
d^nk awiya madwabodcigiinit ima11 n^ma'ar wlcink, m^dwa*i'ga-
wan. *A8a'wi'kwa paejik mici ka'irda'pinank, m^madwa-i-ga tci-
gi'kanimigut Ini'u anicinaban. 'AVwid^c ugidcaiya-r nam^d^bit
25 ugi'kaniman awiya ayanit iman pindcaiyai- wlcing. Med^c
aj iglgitot : ' ' Awanan gin ? ' '

255

round, then was when off went their brood two by twot one male
and one female. And this they said to them: "Somewhere do you
go and put up a shelter. Do you rear a numerous offspring, to the
end that greater may be the number of beavers." Save only the
smaller of their young would they watch over for still another year;
not till the following spring would their young go away.

Now and then by a person were they visited ; then they would
go to where the person lived, whereupon the people would then
slay the beavers, yet they really did not kill them; but back home
would they come again. Now, the woman never went to where
the people lived; she was forbidden by her husband. That was the
time when very numerous were the beavers, and the beavers were
very fond of the people; in the same way as people are when visit-
ing one another, so were (the beavers) in their mental attitude
toward the people. Even though they were slain by (the people),
yet they really were not dead. They were very fond of the tobacco
that was given them by the people; at times they were also given
clothing by the people.

And when they were growing old, the woman was addressed
by her husband saying: "Well, it is now time, therefore, for you
to go back home. I too am going away to some other land. But
do you remain here in my house. Eventually, as time goes
on, there will arrive some people, (and) you should speak to
them."

And the woman all the while continued at her work, making
twine. In very beautiful order was her home. Now, once, sure
enough, (she saw) a man arriving there; on top of the beaver dwell-
ing the man sat down. Thereupon he heard the sound of some
creature sawing in the beaver-lodge beneath, the sound of some
one pounding. When the woman picked up a piece of wood, she
made a tapping-noise, so that her presence might be found out
by the man. And he that was seated out on top learned that some
creature was down inside of the beaver-lodge. And so up he spoke,
saying: "Who (are) you?"

256

"Nin," pimadwa'i*'kido 'a8a'u i'kwa. "Taga, pagwuna/an u8u
wic! NIwIsaga*a'm,M madwa*r'kido.

*A8a'widac anicinaba ugikusan. "Magica manido," krrnandam.
Wawanidac oglmadwawindamagon : "Manwija ami'kwag ningro*-
5 da' pinigobanlg. Kaya nin nindanicinabawinaban. Manupaguna'an
*u%wa wic!"

Mldac kaega't indawa ajipaguna*a*nk ri*wa ami'k wigiwam.
A'prrdac paguna*a*nk, "Wiiwani klgapi'taganam!" A'prrdac
anipaguna'a'nk, kl'pindcini'kani 'a8a'u anicinaba; mri'dac mi-
10 'kodcinad kaega't anicinabawinit; miziwa uglgagwadinan, — usti-
gwaning; u'tawagan gaya nlbiwa nabijabisonan umi'kunanan.
A'prrdac kamangi paguna*a*nk ri,/u wic, ki'pizaga*a'm 'a8a'u
i'kwa; a'pidci w&bickani ustigwan. Ga'kina gaya wanicicink
manidowagin udogodasin; miziwa manidominasa8 agwa*i*gasowan
15 u'kunasink; uma'kizinan gzya a'pidci unicicininiwan; utitibinin-
dcipizonan gaya uglgickanan ; a' pidci mino' kwanaiya.

Mri'dec wawani kitibatcimut ka'i'jiwabisit magwa klwldclwat
Ini'u ami'kwan. Kawi'ka ugi*a*mwasin. Kayabi kinwanj kipl-
madisi *a8a'u i'kwa. Kayabi ptmadizibanin paejik ucimanyan;
20 mlwaniniu ka' kanawanimigut. Kayadac monjag ki' tibadcimu :
"Kagu wi'ka madci'rna'kagun ami'k! Kicpin madci*rnak kawin
kiganisasiwawa. "

Mri*'u monjag ka*i*jitcigawad anicinaba eg; kawin wi'ka omadci-
•rnasiw&wan ami'kwan, mamindaga a'pi winodci;a'wad. MIgu'i*'u

25 kaega't ajiki'kandamuwad anicinaba eg. Kicpin awiya uzam
mananimat, madcrrnat ami'kwan, kawin ganaga unisasin. Tibic-
kugu awiya cinganimint, mrr'u ananimut *au ami'k. Awiyadec
wi'ka madcri'nasig ami'kwan, a'pidci uzagi'i'gon; tibicku anicina-
ba^ nanmgutinu ajisagi*rtiwad mi*i-'u ananimigut Ini'u ami'kwan;

30 mamindaga uni'tanisan ami'kwan.

257

"(It is) I," came the voice of the woman speaking. "Come,
do you force an opening into this beaver-dwelling! I wish to get
out, " was the sound of her voice as she spoke.

Now, the man was afraid of her. "It might be a manitou," he
thought. Then plainly he heard the sound of her voice saying to
him: "Long ago was I taken by the beavers. I too was once a
human being. Please do break into this beaver-dwelling !"

Thereupon truly then did he break into that beaver-wigwam.
And when he was making the hole into it, "Be careful lest you hit
me!" (she said). And when he was breaking an opening, in the
man reached his hand; whereupon he found by the feel of her
that she was a human being; all over did he try feeling her, — on
her head; and her ears, having on numerous ear-rings, he felt.
And when he had forced a wide opening, out came the woman;
very white was her head. And beautiful was the whole mystic
cloth that she had for a skirt; worked all over with beads was her
cloak; and her moccasins too were very pretty; and her ear-rings
she also had on; she was very handsomely arrayed.

Thereupon she plainly told the story of what had happened to
her while she lived with the beavers. She never ate a beaver.
A long while afterwards lived the woman. There still lived after
her one of her younger sisters; it was she who used to take care of
her. And she was wont to say: "Never speak you ill of a beaver!
Should you speak ill of (a beaver), you will not (be able to) kill
one."

Therefore such was what the people always did; they never
spoke ill of the beavers, especially when they intended hunting
them. Such was what the people truly know. If any one regards
a beaver with too much contempt, speaking ill of it, one simply
(will) not (be able to) kill it. Just the same as the feelings of one
who is disliked, so is the feeling of the beaver. And he who never
speaks ill of a beaver is very much loved by it; in the same way
as people often love one another, so is one held in the mind of the
beaver; particularly lucky then is one at killing beavers.

258

25. Now Great-Lynx
(Mrrwe Pecipejl).

Mawija anicinabak monj$g ogiw£b$nd&nawa m&mindaga iu
tinunk kfni'tapimidciwank nibi. Uglku'tanawa anicinabak. MH'-
dac iu ka*irndcitod$mowad naningudinong ka'U'ndci p^gidin^ma-
wat nibl'kang asaman gaya. Ningudingid^c iman Pagwacing1 krr-
5 doming mH'man ninguding pimickawagub^nan i* kwaw^g. Mri*d$c
ajiwab^dining kistciptmidciw^ninik ni'bi, kaga kun^bickaw^g ;
a'pidci sagiziwag. Magwa pimickawat &nigu'k ow&bandanawa
p!j!p!jro*su pa'kidcisanig; ga'kina nigan tcimaning kra^p^gi-
zow^g sagiziwat. Paejikid^c i'kwa ima ayat ow&b^ndan tciman

io wr^'nikuzabickanit; me'i'd^c ka'i*ji*i*jat ima11 uda'kaning udabwi
ogru'mbiban wlpa'kita^a'nk *i8i'u mfclpljrcrsu. Med^c a'kidot:
" Magwa krirckinigiyan m6nj$g ninglma'kada'ka. Midac iwa'pi
animi'kig kimijiwat up^gamaganiwa.1' Mrid^c pa'kita*a*nk
piciptjrirsu, mld^c ka-rjipo'kwuganand^nk *i8i'u pijipijru-su.

15 Mld^c lumo'kisag *i8i'u tciman, mrr'u ka'i'jimadcikw^jiwawat;
mri*'u kiplmadisiwat.

Paejikid$c kay& i* kwagubqtn ogr u'da* pinigon ini'u plcipljin.

MIrdac ' a8a'u tabadcimogub^nan iwidi andawagub^nan ' a8a'u

mlcipijl monj^g ogImrkindci*a*n anicinaban. 'A8a'wid^c a'kiwan-
20 zimfcipiji anawi mojang ogikqmonan ogwisan: "K&gu *i8i'u tota-

wa'kan anicinabak tdmi'kindcra'twa." Kawln ugipizindawasln

os^n.

Ninguding ri'ma11 Pa'u*'ting mamawi tagw£b^n anicinabak.

Ninguding paejik wlgiw&ming aswa' kwicinugub^n ^binodcl ta-
25 'kupisutti'kinag^ning; midac Va'u ka-u*ndciwanicinkawabinodci.

Uglw&bandanawa ani*a*nadawclngising ti'kinagan mi* taw^ngank.

Miwid^c nondaw&wat m^dwamawinit ini'u abinodciy^n anamayau*

pi'kwadinang. Anawi klpagidasowag anicinabak tclp^gidinat Ini'Q

259
25. Now Great-Lynx.

Long ago people often used to see something in places, especially
where the current was swift. The people feared it; and that was
the reason of their practice of sometimes throwing offerings to it
into the water, even tobacco. Now, once yonder, at what is called
Shallow-Water,1 was where some women were once passing by in
a canoe. Accordingly there happened to rise a mighty current
of water, nearly were they capsized ; exceedingly frightened were
they. While they were paddling with all their might, they saw the
tail of a Great- Lynx come up out of the water; all flung themselves
up into the forward end of the canoe in their fright. Now, one of
the women that was there saw that the canoe was going to sink;
accordingly, when she had gone to the stern, she raised the paddle
in order to strike the tail of Great-Lynx. And this she said:
"While I was young, often did I fast. It was then that the
Thunderers gave me their war-club." Thereupon, when she
struck the tail of Great- Lynx, she then broke the tail of
Great-Lynx in two. Thereupon up to the surface rose the canoe,
after which they then started on their way paddling; and so they
were saved.

Now, one of the women was seized by Great-Lynx. Therefore
she it was who had told at home that Great-Lynx was continually
harassing the people. And though the master of the Great-Lynxes
would always speak to his son, saying, " Do not plague the people, "
yet he would never listen to his father.

Once, yonder at the Sault, together in a body were the people
living. Once against a certain wigwam was leaned a child bound
to a cradle-board; and then the child was missed from that place.
They saw the sign of the cradle-board where it had been dragged
along in the sand. Thereupon they heard the voice of the child
crying beneath a rugged hill. Even though the people made offer-
1 The name for Ross Port.

26o

abinodclyan *a8a'u miclpijl, kabaya*!* anawi uglkaganzumawan,
kawlndec uglpagidinasln. Kaga'prrdac anicinabag krr'kidSwag
nindawatc tcinisawat Ini'u miclpijln. Mri*dac ka'i'jimadci'tawat
klmGni'kawat kwaya'k iman abinodcl andani'tagusit. WTkadec
uglpagwana/anawa *iei'u miclpijlwac. Owabandanawa ni'bi paplda-
gamickanig. Mldac iman kaega't wawani anukanonawat Ini'u
miclpijln, kawindac opagidinasln abinodclyan. Kayabi unonda-
wawan madwamawinit. Mldac a'kidowat: "Nindawa monawata
tcinisank."

10 Kaega't uglnoswani'kanawan. Ninguding pldapota ti'kinagan,
abinodcl gaya ta'kupisut. A'plrdac nawadinamuwat ti'kinagan
owabamawan abinodclyan po'kindipacink; klnisagwan au miclpijl.
Mldac ka*i*jinoswani'kanawat; paejikidac anicinaba mackawanda-
guzit kri'kido win winisat micipijln. A' pi adimani'kanawat,

*5 pigwa'ki'ta 'a8a'u miclpijl. Mldac klpa* ki' ta°wat *a8a'u ka*r'kidot
winisat. Kaega*t uglnisan.

A'pli'dac wa'kubinawat ugiw&bamawan klckanowanit. Mra*/u
Pagwacing kapa' kida wawindibanan ; i' kwawan abwi kapa' ta*u gut.

Mri,/u ka*i*jiwaba'k. Kayabi nanumaya krinagwat rr'ma11
20 klmuni'kaw&gubanan anicinabak; Ketcimo' kumana' king l ina-
'ka'kaya iman Pawi'ting.
MIsai.

26 1

ings in the hope that Great-Lynx might set the child free, even
though for a long while they besought him with prayers, yet he
would not let it go. So at length the people said that therefore they
might as well slay Great-Lynx. Accordingly they began digging
straight for the place from whence the sound of the child could be
heard. And after a while they had a hole dug to the den of Great-
Lynx. They saw water coming in and out (like the tide). It was
true that even then they spoke kindly to Great-Lynx, yet he would
not let the child go. Still yet they could hear the voice (of the
child) crying. Accordingly they said: "Therefore let us dig to
where he is, that we may kill him."

Truly they dug after him, following him up. By and by out came
the cradle-board floating on the water, together with the child
that was bound to it. And when they caught hold of the cradle-
board, they observed that the child had a hole crushed into its
head; Great-Lynx must have slain it. Thereupon they followed
him up, digging after him; and one man that was famed for his
strength said that he would kill Great-Lynx. When drawing upon
him, as they dug after him, round towards them turned Great-
Lynx. Thereupon him struck he who said that he would kill
(Great- Lynx). Sure enough, he slew him.

And when they pulled him out, they saw that his tail was cut off.
That was the one that had been struck at Shallow-Water; by a
woman with an oar had he been struck.

That was what happened. Only not long ago was seen the place
where the people had once dug the hole; (it is) over toward the
Big-Knife country,1 over by the Sault.

That is all.

1 The United States.

262

26. Bobtail
(PO'kidi).

Ninguding kiwa" tawag anicinaba"g. Aniwa'kigu 6da'tonsiw$g.
Kawin gagon plwabi'k udayaslnawa, kawin w&ga'kwat,1 kawin
gaya mo'kuman;1 kawin gaya kago ano'katcigan; mlya'ta kljigini-
ga'kwan wa* kunasiwat, kaya awaslyansawayanan udo' kunasina-
5 wan; kaya piwanagon ugru*mo4kumaniwag; asinin oglw&ga'kwa-
dowag. Aniwa'k kagon ogrirji'tonawa wanicicininik, — saga'kwa-
■u'nan ugrirjrirwan, asag ki'tcigamlng kayawat, ptmaskutislg
kaya, klsazagawat.

Ningudingidac paejik uckinawa po'kidi ka*i*nint ugikanonan

io wldcickinawan : "Ambasanona, madcada! Kagu kaya gin awiya
wlndamawa' kan ! "

Midac kaega' t ka/i*jitcigawad. Kawin oman ayaslgwaban.
Wabanung kitci*a*gaming mri'widi andana'klwagubanan. Mri-
dac ka'i'jimadcawad kwaya'k apangicimut kri'jawag. Klnwanj

15 kiplmosawag. Nanlngudinu kawin kago kamldciwad ugra*yasl-
nawa; nanlngudinu ptnawan untsawan; naningudinu kaya anotc
kagon na'tawigink a* king2 umi'kanawa madciwad. Kawin a'pidci
kikijr kasiwag, wawanigu klptmusawag; plnic ldmadaplwad kiscti-
ki'tcigamlng. Midec iman ktnwanj klpabamusawad ; anotc kago

20 ow&bandanawa kistcigamlng inabiwad, kistciklng6nyan sagibisanit
owabamawan. Pa'kicigu ma* kada* kagw&ban Igi'u uckinawag.
Mri'dac nanlngudinu onangucing anwating, a'pidci minunaguzi
kizis anipangicimut. Medac a'kidowat: "A'pagic ijanyank iwidi!
Namantc ajinagwatogwan ! "

25 Ninguding pacu' owabamawan kIngonyan mo'kiblsanit, krpimi-
pimisa au klngu. Medac ka*i*jikanonawat Ini'u kIngonyan pacu'

1 Of metal.

263
26. Bobtail.

Now, once on a time, they say, there lived some people. Hardly
even a town did they have. Nothing of metal did they use, no
axe,1 and no knife;1 and nothing in the way of goods; of cedar-
bark only did they make blankets to wear, and the skins of the small
animal-folk did they also use for robes; and of flint were their
knives; stones did they use for axes. A few things they made
that were nice, - — brooches they made; shells that were in the sea,
and shells with spirals, they fixed in a pleasing way.

Now, once a certain youth, who was known by the name of Bob-
tail, spoke to his youthful comrade, saying: "Pray, let us go away!
And tell it not to any one!"

Thereupon truly such was what they did. Not at this place
did they belong. Eastward, on the farther great shore, was their
native place. And so, when they started out, straight toward
where the sun sets was the way they went. A long while were they
travelling. Sometimes they had nothing to eat; sometimes a
ruffed grouse they killed; and sometimes the various things that
grow upon the ground 2 they found to eat. They did not walk very
fast, comfortably they travelled along; at last they came out upon
the great sea. And so roundabout the place for a long while they
wandered; all sorts of things they saw in the sea while they were
looking, a great fish that leaped up out of the water they saw.
And at the same time did the youths blacken (their faces and fast).
And then frequently in the evening-time, when it was calm on the
water, very beautiful was the sight of the sun when it was setting.
And so they said: " Would that we might go over there! Wonder
what it may be like!"

Once near by they saw a fish come quickly up to the surface of
the water, up in the air and back into the water leaped the fish.

* Berries.

264

tc;ibijanit. Medac anat au po'kidi Ini/u kingonyan: "Kawinina
kida-rjru*wijisinam kwaya'k kisis a'pangicimut?"

Awidac kingon kri*'kido: "Kawin nindakackitosin nlnj tctma-
dclninagu'k. Paejik ninganazi' kawa kawidciwag." MIdac klma-
5 dead 'a*a'u kingon pamisat; uglnazi'kawan paejik kingonyan. Mri-
dac ninj ki'pljawad Igi/u kingonyag. Me'rdac kaega't kimadclnigo-
wad, papaejik Ini/u kingonyan. "Wawani mindcimiyu'k," udigu-
wan, "sanagat mamangaskat kitcigami. Nanlngudinu kaya
mi'kwam aya kitcigaming kaya; nanlngudinu kaya a'kipig aya-
10 magat. Kicpin mi'kwam ayat anamindim ningatijamin," i'kido-
wag igi'u kingonyag. " Kicpin gaya a' kiblk ayamaga1 k ningapimisa-
min. Wawani mindcemiyu' k ninindciganang!"

Misa kaega't madclniguwad kwaya'k a'pangicimut kisis. Anic-
wasugunagatinik ki'tagwicinog igi'u kingonyag i*i'man, a'ki ki'U'di-
15 'tamuwad si'bi ayamagatinig. Mru'wa Sagi'tawabi'kang ajini-
*katag ozlbi. Aniwae'k waasa' ugidadciwan ugri'jiwinigowan
Ini'u kingonyan. " Mi'O'ma tcibagidinigoyag, " ugri'gowan. MH*'-
man Id'kabawad; kingonyag dec kra*niklwawag nayap kitcigaming.

Minawadec po' kidi kawln uglki' kandazlnawa tlbi iu a* king
20 ayaw&gwan. Anode kri*' kidowag. " Amantc ajinagwatogwan
'oV a'ki wadi 'tamank!" Mrrdac manogu a*pana ajawad kri*-
jawag. KIsanagiziwag kamldciwad; mlnawa kago ugimi'kanawa
a* king na/ tawigininig, mlnan kamldciwad. MI*i*dac kimadcawad
kwa'ya'k ningabra*nunk; naningutlnu saga'i'gan ogimadabinawa;
25 namngudino kaya sibing kiwi'kwadci'S'wag agaming kri-jawad.
Minawa ogiwabamawan naningutlnu pinawa8 mizisa8 gaya, ml ini'u
ka*a'mwawad. Kiplskanapotcigawag skuda uji'towad; kinwanj
Id* pimosawag.

265

Accordingly they spoke to the fish, telling it to come nigh. And
then Bobtail said to the Fish: "Would you not bear us straight
to the place where the sun sets?"

And the Fish said: ''I would not be able to carry both of you
together. I will go fetch one with whom I may go. " Thereupon
away departed the Fish, flying through the air; he went to fetch
a certain fish. Accordingly two were the fishes that came. There-
upon, to be sure, were they borne away, each by a fish. "Carefully
do you hold on/' they were told, "for it is difficult when the sea
is rolling high. And frequently there is ice in the seaf too; and
sometimes there is a small floating island. When there is ice, then
underneath will we go," said the fishes. "When there is a small
floating island, then into the air will we fly. Carefully hold you
on to our fins!"

Thereupon truly by them were they conveyed straight to where
the sun sets. On the eighth day arrived the fishes at the place, to
a land they came where there was a river. Now, this was Projec-
tion-out-over-the-Water, which was the name of this river. At
some distance up the stream were they conveyed by the fish.
"Here is where you shall be left, " they were told. Accordingly they
stepped ashore there; while the fishes went their homeward way,
back over the sea.

Now, Bobtail and his companion did not know in what part
of the land they were. All manner of things they said: "Wonder
what sort of country this is to which we have come!" However,
without tarrying they continued toward the place whither they
were bound. They had a hard time obtaining food to eat; some-
thing else they found that grew upon the ground, blueberries was
what they ate. Thereupon they continued straight on toward
the west; frequently out upon a lake they came; sometimes they
tried crossing a river to get over to the other shore. Furthermore,
they sometimes saw ruffed grouse and turkeys, and them they ate
for food. By boring with a drill they obtained fire; a long while
were they travelling. .

266

Ninguding anicinaban ugro*disawan; kawin oglnisitotawasi-

wawan anwanit; ogicamiguwan mizisa wiyas. *A8a'u gaya anici-

naba kawin kagon odayasin piw&bi* k ab^dcitcig^n. Awaslwayan^n

udo'kunasiwawan. OgIta'tanga'a*mawawan uzitawlin plguzitaci-

5 nuwat, midac klminiguwad ma'kizinan.

Minawa kra*nimadcaw^g, mlgwa'p^na anigininit kizison. Nin-
gudingidac w&bandanawa m^ckudawaninig a' ki. Kiminwandamog
wasa*i*habiwad. Ninguding udababandanawa wadci'u pim^din-
anig, tibicko ana'kwadunk ijinagwadini; ack^m pacu' nagw^dini,
10 mri'dqtc kaga'pl kru'di't^mowad asiniw^dci'11. Nlbiwa minansa-
ganjin pada* kizo kipabata' kicinog. Kon^n kaya ayaw^n ogid^dci'u.
Wi' ka ugi*4*ni-u*di' tanawa minawa nisa' kiwawad. Ninguding
oglw&b^mawan ^nicinaban. "Antndi ajayag, nicimayitug?" udi-
gowan.

15 "Wasa nindajamin," udinawan.

"Kawklclwininim," udigowan.

"Awanan gin?" udinan 'a*a'u po'kidi.

"Ninguca ka*u*ji'toyan 'oeo'wa a'ki. NIn Nanabuju agoyan."

Mi'tigw&bln uda'kunan *a8a'u Nanabuju. " Minawa kistcig^mi

20 ayam^g^t iwidi ajayag; a'pidci s^n^g^t; anode kag5 ayamag^t,

kistcikingony$g, micipijlk ayaw^g ; ma* kw§g gaya nibi' kang

ayawad, w&bima'kw^g. M

Med^c kr^-niwidclwawad Nanabujun. Ninguding ogim^da-
binawa minawa kitcig^mi. "Mro*man monjag ayayan," i'kido
25 Nanabuju. "Anode awasiy^g ninlsag."

Klnwanj i*i-man kra*yaw^g. Kaga* pi ugipa' kawiniguwan Nana-
bujun, winawadec kro'winand^mog. Ninguding ow&bamawan
w&bimangwan tclgibig ^gumunit ; ugik^nonawan : " Kawinina
kidamadclwininam gwaya'k a'p^ngicimut kisis?"

30 Awid^c w&bimang kri-kido: "Kawin nindak^cki'tosin nljiyag
tclmadclnin^gu'k. Paejik ningan^ndaw&bama kawldclwit." Awi-

267

Once to where some people were they came, but they did not
understand the language they spoke; by them were they fed upon
turkey-meat. And those people, too, possessed nothing in the way
of metal tools. With the skins of game-animals were they clad.
(Bobtail and his comrade) touched their feet (to show) that they
were foot-sore, whereupon they were given moccasins.

They continued on their journey, and all the while of the same
size remained the sun. And by and by they saw a land of plains.
They were pleased to see far away. Once they came into view of
a range of mountains, like clouds was their aspect; nearer it kept
getting, till at last they came to a rocky mountain. Numerous
thorns stood in the way, with which they were pricked. And there
was snow upon the mountain. A long while were they going before
they got down to the foot of the mountain. By and by they saw
a man. " Whither are you going, O my younger brothers?" they
were asked.

"Far away are we bound, " they said to him.

"I am going along with you," they were told.

"Who are you?" of him asked Bobtail.

"Why, I am the one who made this earth. I am he that is called
Nanabushu." A bow and arrow Nanabushu held in his hand.
"There is another sea on the way you are bound; very trouble-
some is it; all sorts of things abound there, great fishes, great
lynxes, are there; bears too are in the water there, white bears."

And so on their way they went with Nanabushu. In course of
time they came out upon another sea. "It is here that I often
stay," said Nanabushu. "All kinds of game-animals do I kill."

A long while they continued there. At last they were parted
from Nanabushu, and they themselves were in doubt what to do.
Once they saw a White Loon riding on the water by the shore;
they spoke to it, saying: "Would you not take us straight to where
the sun sets?"

And the White Loon said: "I could not carry both of you. A
certain one will I go seek, who will go with me." So the Loon

268

d^c mang uginazi'kawan minawa paejik w&bimangwan, mri'd^c
paepaejik kru'da'piniguwad. A'pidci sanag^t 'i8i'u kistcig^mi
m^mangaska, nibawa gaya ml'lcw^m aya gitcigaming, mridec
kipapina*u*guwat <mamaya*I* uningwig^nang. Ninguding kra*-
5 nikagogiw^g Igi'u w&bimangw$g; kawin ningutinu kljiwabizislwag
Igi'u ckinawag i*i*man mang unlngwing ayawat. Mlnawa cwasugun
ka*a*nra*yawat kistcig^ming mrr'u minawa kru*di'tamuwad a'ki.
Mldac kanoniguwad: "Misa8 uwa a'ki cigwa wadi'tamank, misa-
oman ka,u*ndcikinwanyank>M kri'dow^g Igi'u w&bimangw^g.

10 Med^c klmadcawad minawa igiu $nicinabaeg mri'gu a'p^na kwa-
ya' k a' p^ngicimut ajawad. A* pidci minawa s^nagiziw^g; naningu-
tinu kistci-a*wasiy^n usagrrgowan; naningudinu gaya ki'tci-
ginabigon usagrrgowan Igi/u uckinawag. Anode kagon ugiki'kan-
danawa kima'kada/kawad; mrrdqtc *i8i'u ka'U'ndcikagontotagusi-

l5 gwa 'iei/u madcrarya'a'wica8.

Minawa ninguding mlnawa ugiw&b^mawan miciginabigon uwra*-
muguwan. Cingusanidac uglnad^maguwan : "Nin ningamlgana
1 a8a'u kinabik! " Cingusidac kagon uglmuni* kadan udcibi' kans ugi-
cacagw^ndan. Mid^c klmawinanat kinabigon, kipindcigw&ckuni

20 udonining Ini'u kinabigon. *A8awidec kinabik anotc ki'tod^m
wls^gandzmk ta'kw<imigut ini'u cingusan. Kawin pacu' klpijasi
'a8au klnaboik, mri''u kinisigut ini'u cingusan. Mlnawa kra*pa'tu
'a8a'u ci'ngus iman ka*u*ndin$nk udcibikans; uglcacagw^ndan
mrr'u kimimra'yat.

25 Igi'u idac uckinawag ugl* u 'da' plnanawa * i8i'u udcibi* k ki' k^nawan-
d^mowad. Midac iu anicinaba'g monjg.g ka'a'badci'towad kicpin
w&bamawat m^dciginabigon ; kayad^c awiya ta'kw^tmigut mrr'u
ayabadci'towad tcibimadcra/wad anicinaban. Kaga'pi mlnawa
w&sa' kltagwicinog.

30 Ninguding mlnawa anicinaban owabamawan, kawin minawa
oginisitotawasiwawan anwanit. Minawa ugra*c<imiguwan manomin.
Minawa p^ngi kago uglminigowan. Mid^c minawa klmadcawad,

269

went to fetch another White Loon, whereupon then each was
taken by (a loon). Very troublesome was the sea with the
waves rolling high, and much ice too was in the sea, therefore
they were placed under the wings (of the loons). Often in the
water dived the White Loons as they went along; nothing ever
happened to the youths while they were there under the wings
(of the loons). After they had been travelling seven days on
the sea, they then came to another land. Thereupon they were
addressed by the Loons saying: "Now, here are we coming to
some land, and it is from here that we are going to return home,"
(so) said the White Loons.

Thereupon continued the youths on their way, and straight
toward the setting (sun) they kept on going. A very difficult time
did they have again; often by great animal-folk were they fright-
ened; and often by great serpents were the youths scared. About
all sorts of things they had learned when they (once) had fasted;
therefore on that account were they not harmed by the malicious
creatures.

At one other time they saw another large serpent that was going
to devour them. So by a Weasel were they implored, saying:
"Let me fight the serpent!" So the Weasel dug for some sort of
tiny root, (and) chewed it. Thereupon, attacking the serpent, he
leaped into the mouth of the serpent. And the serpent acted in
every kind of way with pain when bitten by the Weasel. Not nigh
did the serpent come, for he was slain by the Weasel. Back again
ran the Weasel to the place from whence he had gotten the little
root; he chewed it, and by doing so was all right (again).

And the youths took that root to keep. And that is what the
people often use when they see a dangerous serpent; when any one
is bitten, that is what they use to save the person. At last a long
way off again were they come.

By and by they saw some more people, but again they did not
understand them when they spoke. This time they were fed upon
rice. Besides, a few things were they given. And so when they

270

ninguding mlnawa odana ugru'du'tanawa anicinaba8 ayanit.

Paejik idac a'kiwanziyan uglplndiganigowan andanit; nlnjiwa8

udanisa8 'a8a'u a'kiwanzi. Ugraxamigowan mlnawa mandaminan.

Midac mlnawa wlmadcawad oglkanoniguwan Ini'u a* kiwanziyan :
5 "Kagu madca'kagun! Kamininlm ogo'unindanisag tclwldiga-

migwa. "

Medac kaega't kawln klmadcaslwag. Midac kaega*t klwldi-

gamad Ini'u i'kwawan 'a8a'u po'kidi, kaya au paejik ckinawa ogi-

wldigaman Ini'u i'kwawan. MI*i*dac ka'i'gowad Ini'u a'kiwanzi-
10 yan; "Kawin nimindciminaslng ogo'u nindanisag. MH*'U kadicitci-

gawad anicinabage wldlganit udanisiwan, manu ogawldclwan

unabaman kicpin widigat i'kwa. "

MIdec klmadcawat wldclwawat unapamiwa8. Nawadcidac wa-

wani klpimusawag; nibiwa tasink ogra'ni'U'disawa8 unicinaba8.
15 Ningudingidac ugi wind amago wan anicinaban klwlndaminit *i8i'u

ajini'kadanik ima11 ka'u'ndcimadcltwa'pan; pinic ogrcrdi'tanawa

'iJi'man ayanipan osiwan ugiwan gaya. Mlsa' krudi'tamuwad

iman andana* kiwad wabanunk ina( kakaya ki* pinawat papajik

i' kwawa8.
20 Mlsai anatuzu' kazut * a8a'u po( kidi* k.

27. The Boy that was carried away by a Bear
(Kwlwisans kamadclnigut Ma'kwan).

Ningudingsa tagwaban anicinaba eg; paejikidac a'kiwanzl
nibiwa udaiyawa8 unldcanisa8, Ini'u idac paejik ogwisan monjag
opagi'ta°wan, aganjlyi *a8a'u kwlwisans. Ninguding minawa ugl-
papaki'ta'crwan, 'a8a'widac kwlwisans kimadclba'to no'piming.
25 Ningudcidac magwa cingubi'ka, ani*a*ba'tod ki'tcipaecu' ma'kwan
owabaman. MIgcrr'u aja kltabibinigut; 'a8awidac kwlwijans sagizit
plpagi. "lya!" inwa. Magwa plpagit mlgu*r'u klwananimat
ousan ugln gaya; mIgo*i,/u aja mackut klsagi*a*t Ini'u ma'kwan

271

continued on, in course of time they came to another town where
there were some people. Now, into where a certain old man lived
were they taken; two were the daughters of the old man. And
they were fed upon corn. And so when they were about to depart,
they were addressed by the old man saying: "Go you not away!
I will give you these daughters of mine to be your wives."

Whereupon, in truth, they did not go away. And so truly one
woman did Bobtail wed, and the other youth took to wife the
other woman. And this was what they were told by the old man:
"I have no further control over these daughters of mine. Such is
the way people will do when their daughters marry, they willingly
let them go with their husbands when the women marry."

Accordingly, when (the men) went away, (the women) went
along with their husbands. And a much pleasanter journey (the
youths) had; to many peoples did they come. And once they
were told by some people the name of that place from whence
they had come; (they kept on) till they came to the place where
their fathers and mothers were. And so they came to their native
place at the east, each bringing home a wife.

And that is the story told of Bobtail.

•a

27. The Boy that was carried away by a Bear.

Once on a time there were dwelling some people; and a certain
old man had many children, and one of his sons was he continually
flogging; small was the boy. Once again he chastised him thor-
oughly, and the boy started away on the run into the forest. And
presently, while running along through a balsam-grove, very close
by he saw a bear. Thereupon then was he seized; and the boy,
becoming alarmed, cried out with a loud voice. "Iya!" he ex-
claimed. While calling aloud, he thereupon lost the memory of
his father and his mother; accordingly, then, instead he became
fond of the bear that had come to take pity upon him; he was not

272

obicawanmigon ; kawrn oginlsigusln. Medac kimadcinigut n5'pt-
ming, a'pidci ozagi'i'gon. "Nojis," monJ3g udigon. Mlgu a'p^na
m5njag papawidciwigut; anode kagon umldcinawa, ka'kina kagon
na* tawiging mln^n umidciwawan. Ningudingidac udigon : " Amba,
owidi ijada. Monjg.g anicinabaeg iman kag5 uda'tonSwa midclm.
Awigtmodata ! " i1 kido ' a8a'u ma* kwa.

A'pH'dac wadi'tamuwad !man atanik as^ndcigun, minisans
tcigibig a'tani; pagwa lman elbaiyag. "Mru'ma11 ayan," udigon.
"Ninganasi'kan *i6i'u asandcigun." Midac ki' plmadagazl 'a8a'u

10 ma1 kwa ijat minisansing. Unundan 'a8a'u kwlwisans m^madwa-
pitod wigwas agwana-i'gatanig ' i8i/u usandcigun. Nagadcidac
ci'gwa pimqtdapi iman minisansing *a8a'u ma' kwa, upita'kunan
ma'ka'kuckwamak. Mrrdac ldmadcitod no'piming. "Wlbata-
bitagwicinog anicinabaeg iman a'tagiban asandcigun." W&sad^c

15 ka/i'jawad, "Mi'u'ma11 tajiwisinida!" udigon. Mrrdac ki'pigo-
pidot *i8i'u maka' kuckwamak. A'pidci waniciciwad nama'tagwag
iman plzowag; ptmida gaya pindani. Midac kiwisiniwad. Ka-i*c-
kwa wisiniwad, "Nibada!" udigon. A'pidci kica'tani.

Mri'dec a* pi ka'kina ka'a'mwawad nama'tagwan kra*nimadca
20 wag; anode kag5 obabamldcinawa. A'pH'dac kaga anibibonk,
"Ambanandawabandadatcra'yayank!'' 'A8awidacma'kwakr$*ni-
mi'ku'ta kinantuki'kand^nk mini'k anicinabaen kadicanit tctbi-
b5ng. Ningudcidac ogro'nabqtndan *a8a'u ma* kwa. "MIsa8 oma
kawln uman tabimusasi ^nicinaba kabablbon." Midac iman
25 kru'ji'tod owac magwa kljikansi'kang. A'pH'dac pabonk mH-ma11
kipindigawad.

273

slain by it. Thereupon he was carried away into the forest, very
much was he loved (by the bear). "My grandson,'* continually
was he called. And so all the while, when roaming about, he was
ever in the company (of the bear); various kinds of things they
ate, all kinds of things in the way of berries that grew in the ground
they ate. Now, once he was told: "Come, let us go over in this
direction! Ever are the people putting away some kind of food
there. Let us go steal it!" said the Bear.

Now, when they came to the place where the cache was, there
was a small island off from the water's edge; shallow was the
channel in between. "In this place do you remain," he was told.
"I will go fetch the (contents of the) cache." Accordingly into
the water waded the Bear as he went over to the islet. A noise
did the boy hear (of the Bear) tearing up the birch-bark that cov-
ered the cache. Then after a while forth from the island down to
the water came the Bear, he came holding in his arms a birch-
bark box. Thereupon he started off into the forest with it: "In
a little while will the people be coming to the place where the
cache used to be." And when a long way off they had gone, "In
this place let us eat!" (the boy) was told. Whereat he broke up
the birch-bark box. Very nice were the fishes dried by roasting
that were in (the box) ; some tallow, too, was inside. Thereupon
they ate. After they had eaten, "Let us go to sleep!" (the boy)
was told. Exceedingly warm was it.

And so, when they had eaten up all of the fish that had been
dried by the fire, they started upon their way; all sorts of things
they ate as they wandered about. Now, when it was getting well
on into the winter, "Come, let us seek for a place where we are
to stay!" So the Bear rolled over upon his face and belly, in order
to find out in his mind how many people would be passing by
during the winter. So off in a certain place did the Bear seek for
a spot. "Now, by this place will no person pass throughout the
entire winter." Accordingly he made his lair there, in a grove of
little cedars. So, when winter came, it was into that place they went.

274

Ningudlng anawi kwaiya'k pidas^musa *a8a'u anicinaba; pa6jik
udGda'pinan nama' tagw^n ; mid^c ajisagitciwapinad plnang id^c
ijinaguzi 'a8'u n^ma'tag. Mid^c ajiw^cki'kad 'a8a'u anicinaba
nodci*a*d pinawan; mld^c ningudci ptmri'jat 'aKa'u anicinaba6.
5 Kabaptbon nipa * a8a'u ma* kwa, uwi' paman ( a8a/u kwlwisans.
Ningudingi'ku oganonigon: "Nojis, kipa'kadana?"

"Aye8," udinan.

"Ckuma11 ima11 inabin nimpi'kwanang. " Pangrrdac kwanibi'ta
au ma* kwa. MIdac inabit au gwisiwans a'pidci wanicicing mklclm
10 ow&bgndan. Ka'kina ka-i*nandcigawad nlbinung mri'man ka'kina
a'tanik. "Wisinin nojis!" udigon. Gaega't klwisini 4a8a'u kwl-
wisans.

MIgo-i*'u ka'tod^minit kababibon kra'camigut. Naningutinu
'a8a'u ma* kwa i'kido: "Anawi nijawanimag anicinaba eg, kawindec
15 nimlnaslg ni*i*yau. Uzam kidapanadci'rn klcptn nisigoyan."
A'pri'd^c kaga aninlbing, kayabi p^ngl koni'kanig, mri*'u kisa-
ga-a'mowad. Mojag ugi'kaniman anicinaba en kabimri'janit,
kawindec ima11 ayasiw^g. A'prrdac wawlnga kanlbing, "Amba,
nojis, owidi ijada! KIngony$g iwidi ayawag slbing. Mrrma"
20 mojag ajayan sagwangin.M

Anicinaba eg moj^g imaa ijawag winisawad ma'kwan. Aja
ugrirji'tonawan tasonag^n^n. A'pri'd^c wadi'tamuwad a'pidci
nibawa ayawa8 kingonya8. Mldgu: wabandamuwad w^nrrgamjn
migo'i* 'u ki' kand^nk ' a£a'u ma' kwa wagunan a' tanig ' i8i'u

25 gu' kaya; kawindec uwida' p^nanzln. Anawi monj^g ogra*wi-
uda'pinawa kIngony$n, 'a8a'u kwlwisans kawln uglkacki*a*sln
kigackitci*a*mwad kingonyan; no'pimlng ugra'n-rrjiwinigon umi-
comisan, kagonidac uglnandawabandan 'a£a'u ma' kwa, pigidclsa-
gunk ugru-ndinan wibickanik. MIdac 'i2i'u kaca'kamunigut umi-

30 comisan, mri'dec 'i8i'u tibicko kagon wawani kicitag; mri,u ka*rji-

275

Sometimes a person would in fact be coming straight (to where
they were) ; one piece of fish that had been dried by the fire would
(the Bear) take; and when he flung it out, then into the form of a
ruffed grouse would the dried smoked fish become. Thereupon
would the man turn off his course to follow after the ruffed grouse;
and so into another direction would the person go. All winter long
slept the Bear, with him slept the boy. Sometimes would (the boy)
be addressed: "My grandson, are you hungry?"

"Yes," he would say to him.

"Just you look there at my back." So slightly over would the
Bear turn. And when the boy looked, very nice was the food he
saw. Everything which they had eaten during the summer before
was all there. "Do you eat, my grandson!" he was told. Truly
did the boy eat.

So that was what (the Bear) did throughout the winter when
feeding (the boy). Sometimes the Bear would say: "Even though
I take pity upon people, yet I do not (always) give them of my
body. Too much harm would I do you if I should be killed."
And when it was getting well on towards the summer, while there
was yet a little snow on the ground, then out they came. Always
did (the Bear) know where the people would be passing, so there
would they not remain. And after the summer had fully come,
"Now, my grandson, over this way let us go! Some fishes are in
a river over there. It is there I always stay during the spring."

People were always going to the place to kill bears. Already had
they set the dead-falls. And when they got to the place, very many
were the fishes there. Now, when they saw the traps, then did the
Bear know what the bait was; so he would not take it. Although
they went often to get fish, yet the boy was not able to eat the fish
raw; into the forest would he be taken by his grandfather, and for
something would the Bear seek, from decayed wood would he
obtain something white. Accordingly, when it was put into his
mouth by his grandfather, then would it be like something that was
nicely cooked; such was the way (the boy) imagined the fish (to

2*j6

nawat Ini'u kingony^n. A' pi ackwaa*yawat kingony^g rrman sl-
blnk ningutci kr^nrrjaw^g. A'pguia uwi'pamigon omicomisan,
kawi' ka kT k^dcisi.

Ningudingid^c og^nonigon umicomis^n : "Anlc, nojis, misa8 nin-
5 dawa tcikiwawininan. Uzam k^ckand^mog kinlkri'gog. Amba,
iwidi ijada6 ayawad!" Mr i 'dec kl*a*nimadcinigut. Ninguding
uganonigun: "Mro'ma11 p&cu' ayamaga'k saga'i'gan, mri*man
andawat kos kiga gaya. " Tclgiblg krg/nija *asa'u ma'kwa. Paejik
mi'tigon ugr^'ninazi'kawan tclgiblg pata' kizunit. Mrrd^c agut
io kwa'ka'tig, mld^c agut: "Klcpln ninguding p^'kad&y^n k$no-
jicin. KIkadajamin. "

A'prrd^c 'aea'u kwlwisans kwa'ka'tig ka*i*jat mH*'u klw^nani-
mat umicomis^n. MIdac ka*i*jinazibit 'a8a'u kwlwisans iman
saga*rganing mi' taw^nganik imadec u'pfmayai* inabit owab^nda-

15 n$n tcimanan a'tanig; kr^'nrrjat ow&b^ma8 rrman i'kwawa*
t^ji* tanit. Igiwid^c uckinigi' kwag ow&b^mawan kwiwisans^n
pidas^musanit, kagagii unisidawinawawan. Paejikidac *a8a'u ucki-
nigi'kwa kigupi'patd andawat, kra*witibatibatcimu: "Awlya
kuca', nlw&b^manan kwlwisans pidas^musat!" Igi'widac kistci-

20 anicinabaeg kisagitcipa'tow^g kinaziblwat, mid^c w&b^mawad
Ini'u ugwisansiwan pit^gwicinint; a'p^na nibinunk kaw^nrawat.
MSgirr'u kayabi pasi'k^nk w&boswakun p^blnsi'kawag^n, kawln
k&go kaya udas^n, cacaginigata ; kawln gaya pa'k^dasi, migO i/u
ajinaguzi4 p^n a' pi kaw^nicingi' pan. Kawlndac kagon ugikggwadci-

25 masiwawan, ugikusawan. Kawln minawa wi'ka ugip^ki'tawasin
Ini/u ugwis^n 'a*a'u a'kiwanzi.

Ninguding ud^minut ugiau-ji't5n mi1 tig, p^g^maganing ijitciga-
dani, Kawlndac kago ugrrnasin Va'u mindimoya Ini'u ugwis^n.
Ningudingidac p^ba*u"daminut unundawan *a8a'u mindimoy&n

# 277

be cooked). When there was no longer any more fish there in the
river, then off to some other place they went. Continually with
him slept his grandfather, never was he cold.

Now, once he was addressed by his grandfather saying: "Well,
my grandchild, now therefore will I take you back home. Too
sorrowful are your parents. Come, thither let us go where they
are!" Accordingly was he then carried away. By and by he was
addressed (by the Bear) saying: "Now, nigh to this place is a lake,
and there dwell your father and your mother." Along by the edge
of the water travelled the Bear. He continued straight up to a
certain tree that stood by the edge of the water. Now, this (the
boy) was told (by the Bear) from behind the tree, this he was told :
"If at any time you are in need of food, then do you call upon me.
I will feed you."

And when the boy went forth from behind the tree, then lost he
all thought of his grandfather. And when the boy had gone down
to the shore of the lake and looked off aside where the beach
stretched away, he saw where there were some canoes; going
thither, he saw some women who were there at work. And the
maidens saw the boy walking thitherward, and barely did they
recognize him. So one of the maidens ran up from the shore to
her home, she went to announce the news: "Oh, somebody, we
see a boy walking hitherward!" And the old folk came rushing
out of the lodges (and) came on down to the shore, whereupon
they saw that boy of theirs coming back home; ever since the sum-
mer before had they lost him. Still yet was he wearing his little
rabbit-fur coat, (he was) also without any stockings, he was in
bare legs; and he was not thin, he looked just the same as he did
at the time he was lost. But of nothing did they question him,
for they were afraid of him. Never again did the old man chastise
him.

Once while in play he fashioned a stick, like a war-club* was it
made. But nothing did the old woman say to her son. And once,
while he was roaming about in play, the old woman heard the voice

278 .

ugwisan madwaglgitonit: ''Nimicomis, niwlwison, acamicin."
Wlbadacigu piglgito 'a!a'u kwiwisans: "Inacka. kuca'! ma'kwa
iman pimadaga."

MIdac klnaziblba' towat uw^bamawan ma'kwan pimadaganit.
5 *A8a'widac kwiwisans uglnazi'kwan wawip 'i8i'u upagamagans, kaya
win kl'pozi tclmaning. A'plrdac pacu' ani*a*yawad ma'kwan
pimadaganit, ackam anipazi'ka 'a8a'u ma'kwa pimadagat; ta'-
bacic ackam ini' kwani. ' A*awidac kwiwisans i' kido : " NIn ningapa-
ki'ta-irwa," i'kido. A'prrdac ani'u*disawad Ini'u ma'kwan
io 'aea/u kwiwisans ugru'da'pinan upagamagans, medac klpaki'ta'u*-
wat abiding migu iu kinibunit.

MH'U panagu ka-rjiwabizit *a8'u kwiwisans. Klcpin nondawrnt

madwa*i-'kidot, "Nimicomis, nimpa'kada acamicin!'' mlgo ima

tibi katawagwan piboninig mri*'man wandcimi'kawat ma'kwan,

15 tclgaya*r wlgiwaming. MH'U ka'i'jiwabisit

Wada'pinang ugwisan.

Misa' kosit ma' kwa.

28. An Ottawa obtains Medicine
(Udawa waditank maski'ki).

Ningudingsa klwan Udawag kri'dawag anlcinabeg, — pajik inini
pajikaya i'kwa; nlnjin gaya abinodclyan unldcanesiwan. Ningudin-

20 gidac wanagucininig kago unundanawa madwasininig, midac kisa-
gesiwad. MInawadec way&bang wanagucig unundanawa mlnawa
madwasininig, nawadcidac pacu madwaslnini ; medac kaga' t
sagiswad. MInawadec wayabaninig wanagucig unundanawa a'pi-
dcidac pa'cu; a'pidcidac sagisiwag; pisan kra-yawag. Waya-

25 bangidac mri'we w&bamawad anicinaban pidasamosani; kagon
upimondan 'a8au anicinaba, — piwabi'k pagamagan, asawabi'k. "A,
bojo, bojo,1 nldci!" udigon Ini'u padagwicininid.

1 The Ojibwa form of salutation is from the French bon jour.

279

of her son saying: "My grandfather, I wish to eat, do feed me!"
And in a little while thither came the boy, saying: "Oh, look!
yonder swims a bear. "

And when they ran down to the water, they saw a bear swimming
along. And the boy hurried over to get his little war-club, he too
got into a canoe. And when they got near to where the bear was
swimming, slower then went the bear as he swam along; lower he
bowed his head. And the boy said: "I myself will strike him,"
he said. And when they drew up to the bear, the boy picked up
his tiny war-club, whereupon he struck him but once, and then
(the bear) was dead.

Such was what always happened to the boy. Whenever he was
heard saying, "My grandfather, I am hungry, feed me!" then
there, wherever they were living in the winter-time, would he
obtain a bear, near by the wigwam. Such was what happened to
the boy that was son to He-that-takes-it-up.

That is the end (of the story of the) Bear.

28. An Ottawa obtains Medicine.

Now, once on a time, they say, the Ottawa people were abiding
there, — one man and a woman; and two babes, their children.
And once in the evening they heard the sound of something making
a noise, whereupon they became afraid. And on the evening of
the next day they heard the sound going on again, even nearer was
the sound being made; whereupon truly they were afraid. And
so on the evening of the next day they heard the noise ever so close;
then they were very much afraid; quietly they remained. And on
the next day they then saw a person come walking along; something
in the hand the person had as he came, — a war-club of metal,
copper. "Ah, good day, good day,1 my friend!" they were told
by him on his arrival.

28o

Midac pagidondang, mii*dac kistcimadwasininig ; minangwa-
na*i'we i'ku kanondamowad, a'pictisa kusigwanini. Mri'dac
kl'pindigat iman wlgiwaming. Ogra*camawan idac mandaminan.
Ka'ixkwawlsinit idac oganonan Ini/u ka'iridisad: "Kawinina,
nidci, kidawldciwesi? 0 witi nindija kistcra*gaming; mri'widi
ayamaga'k maski'ki anode an6"a*dag, " i'kido.

"Anij kawldciwinisa'. "

Mri'dac wayabaninik kimadcawad. A'pri'dac wanagucik ka-
baciwad oglbagidciwabinan *iei'u kistcipagamagan, a'pitci kistci-

io kijiwawasin. Kinwanj ki*a*nipimosawag, madasugunagadinig idac
mH*'u kimadabiwad kistcikitcigaming. Mri'dac ksri'jro'ji'towad
pindasagan wra*]awa*o*wad ki'tcigaming; abwin gaya ogi*o*ji-
'tonawan wa'a'badci'towad. Midac kibosiwad; pagamagan gaya
obozi* tonawa.

15 Medac kimadcawad, kwaya'k wabanung ijawag. Kawln krirn-
dci nibasiwag, kagabadibi'k ktstcitcimawag; nibawa tasing kra*ni-
tibi'kadini. Ningudingidac kigijab mri'we w&bamawad a'wiya
namadapinit, ki'tcima'kwan. "Misa;,a*we ajayan," i'kido *a8au
Odawa. "Mra'Ve nayabi'kang *isi'u mackimut, anodcigago

20 ancra/dag maski'ki lman pinda. Nibawa anincinabag onisigowan
anawi'kwadcidowad *i8i'u maskimud. Kicpin kastcigica' tagin
mrkirr'we nibat. Migisapi'kan unabi'kan, mri*'man ta'kupidag
*iEi'u maskimut. Kicpin nlbat mri*'u kadijinasi'kawag; ningagi-
tabiginan 'i8i'u migisapi'kan. Mrtrma11 agumuda! panima wabang

25 kigadijamin. "

Mri-dac ajisagaswawad. " Tawl kitcimija' kwat wabang! "
i'kido 'a8au Udawa.

Kaga't idac weyabaninik kistcimija'kwatini. Merdac w£bama-

wad ini'u kistcima' kwani ; tibiskogu ana' kwad krirmbagodag

30 mri'we ajinagusininit, a'pi'tci mindidonit. Mri'dac askam pacu'

28l

And so, when he put down his burden, it then made a great
noise; and that was the thing which they had been hearing all
the while, it was exceedingly heavy. And then he entered the wig-
wam there. Now he was given corn to eat. And after he was done
eating, he addressed him to whom he had come: "Will you not,
my friend, come along with me? I am going from here across the
sea; for over there is a medicine which is good for all kinds of
ills," he said.

"Of course I will go with you."

And so on the morrow they set out. And in the evening, when
they camped, he flung down the huge war-club, making an exceed-
ingly loud noise. A long while they walked as they went, and on
the tenth day they came out upon the great sea. Thereupon they
built a raft in order to cross the sea; paddles too they made, which
they were to use. Accordingly they embarked; and the war-club
they also put aboard.

Thereupon they started away, straight towards the dawn they
went. Nowhere they slept, during the whole of every night hard
they paddled; many a night the journey took. And it was one
morning when they saw some creature that was seated, a huge
Bear. "To that one yonder am I going," said the Ottawa. "Yon-
der being has about his neck the bag, and the medicine that can
heal all sorts of ills is there inside. Many people have been slain
in a vain attempt to get that bag. Whenever the weather is ex-
tremely warm, then is when he generally sleeps. A tump-line
(studded) with wampum beads he has about his neck, and from
there hangs the bag. When he falls asleep, then shall I go to him;
I shall remove from him the tump-line of wampum beads. Let us
go floating along! not till to-morrow shall we go there."

Thereupon they began smoking. "May there be a very clear
sky to-morrow!" said the Ottawa.

And truly on the morrow there was a very clear sky. Thereupon
they beheld the great Bear; like a cloud that hangs above, such
was the look of the being, ever so huge was (the Bear). Accordingly

282

kra'nrrjawad. Kawin kawicimosl nibad, mi'a-'tagu nawagi'kwa-
nit. A'pitci sagis 'a£au pajik anicinaba. Cigwadac aninawa* kwanig,
mri*'u w&bamawad nawagi' kwaninit. " 8AU, nidci, anigu* k tainanl"

Medac klmijagawad ; awidac Odawa kra-nigabapa4 to ; ani-
5 wa'klgu no'pimlng namadabiwan me'i'dac kra-ninasi'kawad 'aeau
Odawa. Me'i'dac kidapinang 'i£iu migisapi* kan kl' kltablginad.
Piwadac unindcadabigisinini, awidac Odawa pa* ka ugi'U'bini'kanan.
Mri'dac ka'pijinasibiba'twandang 'i8i'u maskimud, midac kxposi-
'towag. " *AU nidci, madcadawe! Anigu'k tciman! KIcpin w&ba-
10 minang klganisigunan. KIcpina'ta klbiskobicinang kawin ningut
kigadodaguslnan." Cigwadac aniwa'k wasa' ayawad mrr'u
klgitod Odawa: " 'A8aa! abapinisiwagan, nidci. Aja klw&bami-
gunan."

Mri'dac paujinazibinit plni' kwaniwan niblng, midac wT-
1 5 * kubonigowad ; midac aj awl' kuskawad .

Odawadec odabiskubidon pagamagan midac anad uwidciw&ga-

nan: "Wawani oda'kan." Wlnidac Odawa kimbawi nlgan pindisa-

ganing ta'kunang upagumagan. Kwaya'k ijisawag ima11 ma'kwan

ayanit. A'pH'dac pagamisawad lman ma'kwan udoning, mri''u

20 pa'ki*tawad ustigwanining; ml*i*dac kiklwaskwaganamad.

Mri'dec minawa kisisagidcidciwang iu nibi. Mri'dac minawa
wasa' kri'n&buguwad. Anabiwadidac ma'kwan ayanit ml*i,/u
gl*a*nibazigwlnit, no'piming kra*ni'i'janit. " *AU, nidci, anigu'k
tciman! mlsa' kawin minawa klgababamanimigusinan."

283

nearer they vent towards (him). He did not recline while sleeping,
he simply bc)Wed the head. Very much afraid was one of the men.
And when it was about noon, then they beheld (the Bear) letting
his head d?oop farther over. "Now, then, my friend, paddle
hard!"

Thereupon they drew up to the shore (in their raft) ; then the
Ottawa leaped on land and ran up from the shore; at some dis-
tance away in the woods was (the Bear) seated when the Ottawa
went up to him. And when within reaching-distance of the tump-
line of warnpum beads, he removed it from him. Now, (the Bear's)
hand1 was, fastened (to the tump-line), and so the Ottawa softly
lifted the (Bear's) hand. Whereupon he then ran down to the
shore with the bag in his hand, and then they put it aboard. " Now,
my friend, let us be off! Paddle hard! If he sees us, we shall be
slain by him. If only we get out of sight, then we shall not have
anything done to us." Now, after they had gotten some distance
away, then said the Ottawa: "Alas! it is all up (for us) now, my
friend. Already are we seen by him."

And then (the Bear) came down to the shore (and) thrust his
neck beneath the water, whereupon they were drawn back by his
sucking the water; and so backwards they moved.

So the Ottawa untied his war-club, and then said to his com-
panion; "Carefully steer (the raft)." And the Ottawa himself
stood up at the front of the raft, holding his war-club. Swiftly
went they straight to the place where the Bear was. And when
they came swiftly up to the Bear's mouth, then he struck him over
the head; whereupon he knocked him unconscious.

Thereupon backward out of his mouth flowed the water. And
then again a long way off they floated. And when they looked to
see where the Bear was, then was he getting up, off to the woods
was he making his way. "Now, my friend, paddle hard! for we
shall never again be bothered by him."

1 The Bear is referred to in terms of a human being, hence "hand" instead of
"paw."

284

Misa klpimadisiwad. Mri'dac ki'piklwawad plnic krpimij^ga-
wSd gayad^c kTpiptmosawad. A'prrdgc ka' tagwicinowad imar
ka'irndciwldclndiwad mri,/u ka*i*jiw&bandamowad *i8iu maski'ki
$nodc anwadag. Abi* tadac oglmlnan uwidciwagan^n gaya wlndac
abi' ta ogra'yan. Mld^c anad : " Misa' uwa kadayay^n gaya nindac
uEuwe ning^dayan. Nadowa gin gigatigo, nindac Odawa ningatigo.
Klnawind a'pitci klgagiki' kandamin maski'ki."

Mld^c kiwltwlnd^mowad kadai4nowatag anodci gago maski'ki.
A'prrdac ka'klna kawawlndamowad kadanab^d^g ^nodci gago
10 maski'ki, mrr'u kaijipa'kawinidiwad.
Misa' iu a' kosid.

29. The Person that made Medicine
(Anicinaba e Macki'ki wacito't).

Ninguding paejik anicinaba e ugrirji'ton n^g^mowin, — misa'

sagima* manido naggtmowin. Anode kago m^cki'ki ogl'irji'ton.

N^gamunan nibiwa ugrirji'ton^n. Misa iman U' pwag3.ng.sinlng

15 krrdaming mri*man ka'tana'klng *a8a'u anicinaba6. Nibiwa

anicinaba e uglpisindagon klki( kfnam5,a*magat macki* ki gaya.

Ningudingidac minawa paejik anicinaba6 mrr'u ka'i*jitcigat,

^wid^c ni'tam waci'top^n m^cki'ki kawln klminwand^zl. Anlc

anode kagon klmlnitiw^g ^ndud^matiwad m^cki'ki. MH'U

20 ka*u*ndcinickadisit *a8a'u ni'tam waci'topan macki* ki.

Ningudingidac mamawi krrjaw^g i*rman klckabi'kang, nlbawa
tclmanatn ugra-batdci'tonawan; wldclwawat nibiwa anicinabae.
Anode kago uglp^gidinawawa nlbl'kang, — saman gaya saniban,
smo'katcigan kaya; mld$c Sjingg^mowad, sagaswawad pae'kic.

1 It is said that this was the name of an Iroquois people living on an island
somewhere east (of the Ojibwa), the name being given to them because the

285

Therefore were they safe. And then homeward they came,
(keeping on) till they came ashore, and where they took their time
as they walked. And when they arrived at the place from whence
they had started away together, then they beheld the medicine
that was good for every ill. And half he gave to his companion,
and for himself half he retained. And then he said to him: "Now,
this shall you yourself have, and this will I myself have. An Adder x
shall you be called, and I an Ottawa will be called. You and I
shall have great knowledge of medicine."

Thereupon they named what all kinds of medicine shall be used
for. And when they had finished naming all the various medicines,
they then separated from each other.

That is the end (of the story).

29. The Person that made Medicine.

Once on a time a man was engaged in song, — in manitou song
of the mystic rite of the serpent. All kinds of medicine he made.
Songs in great number he composed. It was over there, at the so-
called Place-of-the-Pipe-Stone,2 where lived that man. By many
people was he given ear when he was teaching songs and medicine.

Now, at the time there was another man who was doing the
same thing, and he who had first been making the medicine was
not pleased. Now, all sorts of things were they giving one another
when they were asking for medicine. That was the cause of the
anger of him who had first made the medicine.

So once they (all) went together to yonder steep cliff, many
canoes they used; they went in company with many people. All
sorts of things they cast into the water for an offering, — tobacco,
and ribbon, and effects; thereupon they sang, and at the same time

place abounded in adders; and that all the Iroquois became known by that
name. 2 Nipigon.

286

Ningudingidac kipa' kindacka klckapi'ka tabacic nibi'kang ml'i'dac
pisagidabotag anode ajinagwa'k macki'ki. Kawin idac udoda-
'pinazln *a8a'u ni'tam macki'klkapan anicinabae. A'pri'dac
weyabamigut manido uda'pinazik Wu macki'ki, nayap kl'plndi-
5 gayabota iu macki'ki; klkiba'kucka 'i8i'u klckabi'ka. Mldac
Wclbamawad nibiwa pagwadcininlnsa', mldac plmusina'i'gut 'a8a'u
anicinaba; anagl'ircimu micawagam, kawin kanaga unawaganami-
gusl. Tgi/u anicinabag agumuwat unundanawa pimwawabidanig
asinln. A'pri'dac wasa ani*a*yat minawa iwidi agaming aya-

io maga'k kickabi'ka, ml'i'widi minawa wandaganamint; gwaiya'k
sagidawigamang anagl ina'kwajiwa. Minawa paejik waddu, M5ns
Wadciu adamink, mri'widi minawa wandcipa'kita'irnt. Kwaiya'k
micawagam anagra*ni'a'pa'i'wa. MIna'wadec paejik mi'nis, Mon-
sanago adaming, kistciklckabi'ka, mri'widi manawa wandcipa'ki-

15 'ta'irgut pagwadcininlnsa'. Kaga'pl klmrkwa'irwa uctigwaning;
klpo' kindipasa, plwabi'k 'i8i'u kapa'kita-trnt; ml*r'u klnisint.

KI' klwawagidac ka' kina anicinaba eg. Minawa klkistcisagas-
wa-i'tiwag, klpagidasowag. Minawa ki' kaglsomawat umanidomiwa,
Mldac * isl'^ wandcri'jitcigawad anicinabak wl'ka awiya anode
20 tcrr'kidosik klckabi'kang kaya niblkang; a'pidcigu undci'i'diwag
anicinabak awiya anode tci'i'kidosik; mri*'u wandcra'yangwami-
siwat anicinabak.

MI'i*/u ka'i'jinondaman ka'prrjiwaba'k mawija. Nongumidac
kawin a'pidci awiya ijitcigasi nagamunan tcrtrji'to'pan, Pa'kan
25 nongum ijitcigawag anicinabak.

287

they smoked. And presently out opened the cliff at the bottom
of the water, and thereupon out flowed from thence every kind of
medicine there was. Now, the man who had first been making the
medicine did not take any of it. So when it was observed by the
manitou that he was not taking the medicine, then back into its
place went floating the medicine; up closed the cliff. Thereupon
they saw many wild pygmies, whereupon that man began to be
stoned (by the pygmies); even though he tried to flee far out upon
the water, yet not at all got he out of the range (of their stones).
The people that were in their canoes heard the whirl of the passing
stones. And when he was come a long way off, at a place where
there was another cliff, then from that place over there was he
pelted again; straight for the mouth of the river was where he
tried to flee. Another mountain, one that is called Moose Moun-
tain, was a place from which he was again struck. Straight out
for the open water he tried in vain to pursue his flight. Now, there
is another island, known by the name of the Place-to-hunt-Moose,
an exceedingly high cliff, (which) was another place from where
he was pelted by the little wild pygmies. At last he was struck
square on the head; (the missile) went into his head, with a piece
of metal was he hit; whereupon he was killed.

So back houie went all the people. Again they held a great:
smoker, (and) they made offerings. Again they propitiated their
manitous. And that is why people are never allowed to speak
nonsense upon a cliff or upon the water; and very seriously do
people forbid one another to talk nonsense (in such places); there-
fore that is why the people are careful.

Such is what I have heard of what happened long ago. But
to-day nobody is very careful, even in the composition of songs.
Differently nowadays do the people do (things),

288

3°. The horned Sturgeon
(Namawadackanit).
Ninguding anicinabag ki'posiwag nandaw&bamawad namawa
ani' tin udayanawan ; micawagan ijawag. Mri-dac inabiwV
anamindim, aya' plwabamawan namawan, mri*'u pacibawfiw;
namawan. Ninguding paejik anicinaba madwagigito: "0, nasi
5 kuca' ajinaguzit wa8a'u nama! Utackani indigu moDsonk ajinagusii-
udackallU"

Mri'dac ka'kina ki'pijawad tdmatian tciwabamawad ajin.
gusinit. "Kaega't udackani!" i'kidowag. "Misa8 manido nn mi'
Medac sagaswawad, saman gaya gra*sawad nibi'kang. Krr>
io kwasagaswawad ingudci kra'nri'jawag.

Paejik idac tciman mlnawa ki'i'jawg-g, mlnawa owabamTiwan
MH*'U ajro'da' pinang odani't, 'a8a'u anicinaba oglpajibawan Ini
namawan. A'pri'dac mwa'kibwinnat1 m*r'u wabamat migisiwni
agu'kyanit iman nama ustigwaning. Mldac kikistcipa'piwad ka
15 'kina anicinabag.

31. Hero

(Ininwa11) .

Ninguding slgwaniciwad; kra*ya kaya win iman *a*a'u a'kiwanzi
Ininwa11 ajini' kazut. Ickwadcidac oglnodcra'wan ma' kwan. * A8a'-
widac Ininwa11 kTpoziwag ugwisan gaya nandawabamawad ma-
'kwan. Wanagucigidac kabaciwad, "Oji'ton kabaciwin, ninidac

20 ningatija ugidadciwan ningadawabama ma'kwa," i'kido. Mldac
klmadcad. A'pidci nibiwa ayawag kigunyag, ml Ini'u nwadcra'wad
igi'u ma'kwag. 'A8a'widac anicinaba onondan mamadwagamin-
inig; mldac ima11 ka'a'nljad, owabaman ma' kwan iman ayanit.
Ogra*ninasi'kawan paecu', mldac kipaskiswat; anawigipangicin

25 'au ma'kwa kawin dac nibusl, ogikaski'ton kra'nimadcad 'au
ma'kwa. 'A8a'widac anicinaba ogi -amino' pinanan. "Kanabatc
1 Evidently an error. I cannot suggest the correct word. — T. M.

289

30. The Horned Sturgeon.

Once some people got into (their canoes) to look for sturgeons;
some spears they had; far out at sea they went. And while look-
ing down into the water, every now and then they beheld a stur-
geon, whereupon they thrust a spear at the sturgeon. By and by
a certain man was heard saying: "Oh, behold the form of this
sturgeon! It has horns in the same manner as a moose !"

Thereupon all came in canoes to see how (the sturgeon) looked.
"Verily, it is horned!" they said. "That is a manitou sturgeon!"

Accordingly they smoked, some tobacco too they put into the
water. When they had finished smoking, they went away.

Now, another canoe (of people) went thither, and they saw (the
sturgeon). Then, taking up his spear, (one of) the men thrust it
into the sturgeon. And when they brought it up from the water,
then they beheld a bald eagle clinging fast to the head of the stur-
geon. Thereupon heartily did all the people laugh.

31. Hero.

It was when they were once in their spring camp; there was also
at the place the old man whose name was Hero. At the close (of
the hunt) they sought for bears. So Hero and his son got into their
canoe to hunt for a bear. And in the evening, when they went
into camp, "Do you put up the camp, and I will go up the stream,
I will go seek for a bear," he said. Thereupon he departed. Very
numerous were the fish, and that was what the bears were after.
Now, the man heard the sound of the splashing of water; and
when over to the place he went, he saw that a bear was there. On
going up to it, he got close, whereupon he shot at it with a gun;
although the bear fell, yet it was not dead, able to go away was the
bear. Now, the man followed after it. "Perhaps it may die," he

29°

tanibu," krrnandam. Kawin ogl'irjitosln. A'pri'dac wayabam
cingicininit Ini/u ma'kwan, ki'plnabiwan. Mldac pa*i*jinasi'kag
wlmiganigut. Awidac anicinaba kawin krirjimusi, udanuglnagav
ba-o-wan upaskisigan. Kaga'pl *a8a'u anicinaba kra;tisSniw_
5 mi'tigunk nsidan. mldac kipangicing, ml*r'u ki1 pipataguskagut
Ini/u ma'kwan. Ogimiganigon, mlziwa ugita'kwamigon, ugipasagu-
binigon mlziwa wra*wing, a/pidci oglpigwamigon unindclng,
uni'kang, u'kading, a/ pidci ugipanadci'i'gon. Gaga nasigut ogl-
mi' kwandan 1*1 ,u mo* koman eyat plndigumaning, kawindec ogikaski-

10 'tosin tci*o*da'pinang omo'koman; unindcln a'pidci klpingwandci-
gadaniwan; unamandcini' k aniwa'k pangi umamadinan. Medac
kro*da*pinang umo' koman, pangri'dac kimamadci u'kading. MI
minawa tata' kwamigut ugitigwank. Mri'dac klpajibawad kwa-
ya'k udaing. Minawa kwa'kaya*!* krrji'ta 'au ma'kwa, minawa

15 kwa'kaya-r ugipajibauwan. Nagajidac klpazigwl *a8a'u ma'kwa,
pacudec iman kra*nipangicin; klnibut.

*A8a'widac anicinaba ml*i*man kra'yat kabatibi'k, kaga nibut.
Kawin ogl* pinandawabamigusln ogwisan, anawi oglnondan kima-
dwaziganit osan. Kigljabidac klpozi au skinawa. "Kanabatc
20 awiya oglnisigon nos, " krrnandam.

* A8a'widac a' kiwanzi kri'nadcimo : "Awiya ninglwabama, a* pidci
mindido. Ningro'tapinik, unindcing ningra'sik. Migirrcit:
'Nocis, kawin klganibusl nongum. Ktnwanj kigabimadis. A' pidci
tawabicka kistigwan/ ningrr'k. 'Nin Nanabuju.* "

25 *A8a'widac a'kiwanzi kaegat klnwanj kipimadisi.

*A8'widac uskinawa a' pi katagwicing andawad krrnatcimo:
"Mra*'pana nos ldwanra*k."

Minawa anugrrjawag, kawin ogltau'disasiwawan. Kmondakl-

wawag, klku'tadciwag. "Awiya uglnisigon," krimandamog.

30 Oglnagadanawa wiga'kwadons ima11 kabaciwinansing. Ka'tagwi-

2CJI

thought. He did not load (his gun). And when he saw the bear
lying down, it was looking at him. Thereupon hither it came to
fight with him. But the man did not run away, he tried keeping
it off with the gun. Finally, when the man's foot tripped over a
log, then down he fell, whereupon the bear came and got on top
of him. It fought with him, all over was he bitten by it, he was
clawed by it all over the body; very much was he chewed on his
hands, on his arms, on his legs; very much out of sorts was he
put by it. When nearly slain, he thought of the knife he had in
(his) scabbard, but he had not the strength to reach it; his hands
were very badly chewed up; his left hand he could move a little
bit. And when he took hold of his knife, then gently he moved
his leg, whereupon again was he bitten on his knee. And then he
stabbed (the bear) right in its heart. The other way round turned
the bear, on the other side he stabbed it. After a little while, up
rose the bear, and a short distance off it went and fell; it was
dead.

And now the man remained there throughout the night, nearly
was he dead. Not did his son come to look for him, even though
he had heard the sound of his father shooting. And in the morning
into his canoe got the youth. " Perhaps by some creature was my
father slain," he thought.

Now, the old man in his story said: "Somebody did I see, very
big was he. I was taken up, in (the palms of) his hands I was
placed by him. Then he said to me: 'My grandson, you will not
die now. A long while will you live. Very white will be your
hair/ I was told by him. 'I am Nanabushu.' "

Now, the old man, sure enough, lived a long while.

And when the youth arrived at home, he told: "Now gone is
my father whom I have lost."

They tried going back over there, but they did not go so far as
he was. They turned to come back too soon, they were afraid.
"By some creature was he slain," they thought. They left behind
a little axe at a small camping-spot. When they arrived at home,

292

cinowad andawad klmawiw^g ka'kina, kikackandamowad. MIdac
kai-jHxawad ninj ininiwag krawitibadclmowad wa'kau-ganing,
kiwlndamawawad adawawininiwan. Kaya win kikistcikackandam
(a8a'u adawawinini; a'pidcisa' ni'ta*a*ndawandciga 'a8a'u kawani-
5 cing. Kayagu ogimawiban.

'A8a'widac a'kiwanzi kayabi pimadisi. Krinota iman ma'kwan
abinit. Mrrdac *a8a'u a'kiwa*zi aniwak oglkacki'ton kTkickicwat
ini'uma'kwan. Kipa'kunat pangl nabanani'k oglsagtgaman kaya-
dac pangl oglkacki'ton klmanijang pimidawinit mrr/u kamldcit.
io Nro'gun iman krayat, medac iu a* pi klmadcrodat wl'kiwad.
A'pidci kaya pigickanani; kawln ogacki'tosln tciblni'i'tisut. Wl'ka
ogro*di'tan iman kabaciwapan. Kibimodat ogimi'kan waga'kwa-
dons kiwabinigadanig. MIdac H*'u ka'a'nimadcidot pimodat.
Pabacu' ki*a*niniba; kaga'ku kawadci tibigatinik.

15 Ninguding owabaman krixi'kan pada'kizunit. Mri'dac ka*i*-
jimadci'tad wlklckawat; kaga'pl ogikawawan. Mrrdac ka i*ji-
pa'kunat wanaga'kwan witclmani'kat; kayadac pangl oglpa'kwa-
gawan Ini'u kici'kan, mldac Ini'u kawaginagu'kat. Wadabrin,san
pangl oglkacki'irn klta'kupitot rr'u udciman. Aninandak wana-

20 ga' k minawa ogiwi'kwadci'a'n; ogicacagoman. A'prrdac ka'kici-
'tod kipozi; agawa kikackro*. A pidcisa' klmajimaguzi pigicka-
nanit. Abwins kaya ogrirji'ton, medac klmadclyabugut. PapangI
aniwa* k ogra/badci' ton udabwlns. Keyabi ninj bawi' tigon ayawan
iman slnbink. A'prrdac awadi'tank bawi* tig kra'gwawoda.

25 Miskwablmagon oglta* kubinan udclmanink; mldac i*r'u kamindci-
minang mi'tigons pimodat; kra'nimsabotanig udcimanic plnic
ogikibikanan Ini'u bawi' tigon. Kra*nibozidac mlnawa udcimani-
cing. A'pl'irnidagwicing i'i'ma11 andawa'pan aja kl'kuziwa.

^93

they all wept, for they were sad. Thereupon hence departed two
men, who went to tell the news at the post, to inform the trader.
And exceedingly sad, too, was the trader; for an exceptionally
fine hunter was he who had been lost. And, furthermore, he was
chief at the time.

But the old man was yet alive. He had crawled over to where
the bear was. And now the old man was just about able to cut
up the bear. When he had taken off a little of the skin with one
hand, he took hold of it with his teeth, and thus was able
to cut off portions where it was fat, and that was what he ate.
Four days at the place was he, and that was when he started off
crawling, in the hope of getting back home. He was then also very
much in decay; he was unable to cleanse his wounds. A long
while was he arriving at the place where he (and his son) had had
a camp. As he came crawling, he found a small axe that had been
lost. Accordingly he carried it along as he went crawling. Short
distances apart were the places where he camped on the way;
nearly would he freeze at night.

Once he saw a cedar that was standing. Thereupon he set to
work to cut it down ; at length he felled it. Accordingly he stripped
it of the bark, in order to make a canoe; and he also chipped splints
off the cedar, and of them he made ribs (for the canoe). Small
spruce-roots in limited supply he obtained to tie up his canoe.
Some balsam-bark he also tried to get; he chewed it. And when
he had completed (his canoe), he got in; hardly was he able (to
get in). Very much he stunk at the place where he was decaying.
A small paddle he also made, whereupon off he went with the
current. Only a little now and then did he use his tiny paddle.
There were yet two more rapids in the river. And when he came
to the rapids, he crawled out of (the canoe). Some red willows he
tied to his canoe; and so with the little (willow) stick in his hand
he crawled along; down the current went his crude canoe till he
got past the rapids. Then he got into his miserable canoe again,
continuing his way. When arriving at the place where he (and

294

Tclmanans ata ogimi* kan ima11 kiwabinigadanig, abwi gaya. MIdac
ka'pozi tclgiblg kra'nika'kanda'kiwit; abiding kra'nra*jawa8u.
Ogiki'kandan paejik kabaciwin, wi'kadac ogrirdi'tan mH*man
ayawad anicinabag. Kayadac onidcanisa8 wlwan gaya ka'kina
5 ma' kada' kawa8 midasugun acininjogun, niji'ka kra*ya 'aVu ani-
cinaba.

Kaega'tidac a'pidci klnwanj ki'pimadizi ka'i'go'pan Nanabujun;
pinic kl'a'danding oman kistcigaming kayabi plmadizlban 'a8a'u
Tcan Ininwa.

32. Fasting
(Ma'kada'kewin).

10 Magwakrabinodclu'wiyanmo^agningri'gwicim; nosiban ningl-
kaganzumik. Kigicap ningiminik onagan midclm a'tanig; kayadac
a'ka'kanja oda'kunan paejik tciwuda' pinaman kunima11 midcim
kuman gaya a* ka' kanja. Ningudingidac ningima' kada* ka ;
ningudci ningipaba'i'ja pina* kamigang, koman gaya wadci-

15 wing. Aniwak sanagat; nlcogun, pinic nrcrgun, pinic ningotwaso-
gun, pinic cwasugun, mri*'u a'ta mini'k ka'i'jikaski'toyan. Ano-
dcikago ningipawadan, — miziwa a' king ayamaga'k ningipawadan;
kistcigami gaya, klcizog, anangog kaya; ka'kina gaya klwi'takl-
ji'k wawundanimak ningipawadan, undinog cwatcing wandanima'k

20 ningipawadan. Kayagu icipiming ayat manido ninglpawana;
ninglgaganonik, nlnglwlndamak anln katiciwabisiyan. Ka'kina
gaya anangunk anicinabak ninglcawanimigok. Midac *i8i'u a'pi
kra*nipawadaman anodcigago Ijitcigawin nagamowin kaya; icpi-
mlng ayagin nagamonan ninglnondanan. Kistcinibawa kljigowinini-

1 The English version is free. — T. M.

295

others) had lived, (he saw that) already they had moved camp.
Only a small canoe that had been cast aside did he find there, also
a paddle. And when he got in, he pushed himself off from the shore
with the paddle; at one place he went over to the other side of
the stream. He knew of a certain camping-place, and after a long
while he came to where there were some people. And now his
children and his wife had all been in mourning for twelve days,
alone did the man remain there.

And truly a very long while did he live, as he had been told by
N&nabushu; even till the time of the sale of this region of the
sea, was still living that John Hero.

32. Fasting.

While I was a child, continually did I fast; by my father (who
then was living) was I exhorted. In the morning I was offered a
bowl containing some food; and some charcoal he held in his hand,
to see which one I would take, whether (it would be) the food
or else the charcoal. Now, once I blackened (my face and fasted) ;
off some where I wandered, going hither and thither in open places
of the forest or else upon the mountain. It was a trying (experi-
ence) ; for the space of two days, for the space of four days, for
the space of six days, for the space of eight days, only up to as far
as that was I able to go. Concerning all sorts of things did I dream,
— about what was everywhere on earth did I dream; and about
the sea, the suns, and the stars; and about all things in the circle
of the heavens from whence blew the winds, did I dream.1 And
about the manitou that was above did I dream; by him was I
spoken to, by him was I given the knowledge of what would happen
to me. And by all the people of the stars was I blessed. It was
then that I constantly dreamed of every sort of observance and of
song; of the songs that are on high did I hear. By a great throng

296

w$g ninglcawanimigog; miziwa ningri'jiwinigog a* king icplmlng
gaya, ajinagwa'k ningiw&banda'i'gog, miziwa klwi'tagljik aya-
maga'k ka'pawadaman.

Ninguding idac ningri'jiwinigog ayam^ga'k tclza'kan; nlnglpin-
5 diga; nlbawa I*rman ninglwib^mag ogljigowininiw^g, anicina-
bank ijinagusiwag. A'pidci mino' tagusiwag n^gamowad: —

"A1 kogijingowangl kababa'i'nabiyan.
A* kogijingowangl kababa*i*nabiyan.
A' kogijingowangl kababa*i*nabiyan.
10 A'kogijinguwangi kababa*i*nabiyan.

A' kogi j ingowangi kababa 'l 'nabiyan. ' '

Mri,u ka'i'nandaman, "NIbiwa kagon ninglcawanimigo, ka'kina
Igiu anangog, au udclganang gaya, cwaswi anangog a* pidci maman-
didotcig, a' pidci gaya kistci wasa anind ayawadcig anangog;"
15 kawl'ka awlya udak^skitosln tcrirdisat Ini'u an^ngon. Api'tci
wasa ayawat anind anangog; tibicko u*u*man a' king aji*a*yawad
pamadizicitcig. Mi gaya H*'u ajiwaba'k iwidi anangok ayawad
anicinabak.

Mri*'u ka*i'jiwctbandaman, plnic ntswi ninglpawadan^n Ini'u
20 tclsa'kanan. Nagwadon kljigunk Ini'u tclsa'kanan anangok ana-
godcinowad. Inabiyu'k kawabamawag Igi'u tabadcim^gwa. Ka-
yad^c a' pidcikistcizong^n I*r'u paejik tclsa'kan ka'pawataman.
KIcpinidac tcisa'klyan anand^man H,/u guijiwab^t. Klcpln mi-
'kwanim^g paejik manido ka'pawanag mlgu*i,u cigwa piplndigat.
25 NInigu anandaman mri*'u ajin^gamut. W&sa inabiw^k Igi'u uglji-
gowininiwag. KIcpin awiya m^dwatacimit ninondawa; am^ndcigu
a* pi ayagwan, kunima ^gamikistcigamig ayat m^dwaganojit
ninondawa. PInicigu mockina H*'u tclsa'kan mini'k pandigawat
ugljigowininiw^g; tibicko wlgiwam wanicicing ml*i*/u ajinagwa'k

297

of the sky-people was I blessed; everywhere over the earth and
on high was I conveyed by them, how it (all) looked I was shown,
how it was everywhere in the circle of the heavens that I had
dreamed about.

Now, once I was borne to where there was a soothsaying-lodge;
I entered in; I saw many sky-people there, like human beings
they looked. Very pleasing was the sound of their voices when
they sang : —

"As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen.
As far as the ends of the sky have I wandered and seen. "

Accordingly then did I think: "By many things have I been
blessed, by all the stars, and by the fisher-star, and by eight stars
that were so very big, and by some of the stars that were so very
far away;" never would any one be able to reach those stars.
Exceedingly far away were some of the stars; just as here on
earth, where mortals are (where people are far apart). And it
happens among the stars yonder as it does (here) where people are.

Now, this was what I saw, up to as far as three soothsaying-
lodges have I dreamed. Visible in the sky are the soothsaying-
lodges, from the way the stars hang aloft. Do you look, (and)
you (can) see them about which I am telling. And of very great
power is one of the soothsaying-lodges of which I dreamed. If I
divine, then what I have in mind would come to pass. If I should
be mindful of a certain manitou of whom I had dreamed, then
straightway would he come in. And concerning what I myself
have in mind is what he sings. Afar do the sky-people see. Should
some one utter his voice when speaking of me, I (could) hear him;
no matter how far away he might be, no matter if he be on the
farther shore of the sea speaking to me, I (can) hear him. In
course of time the soothsaying-lodge becomes filled with the people
of the sky that have entered in; like a wigwam that is fair is the

298

gablwinan iman plndik tclsa' leaning. Kicpin kaya awiya nandawani-
rmint anicinaba* tclbljat mlgu kwlckucimint mlgu pljat. Midac
kagwadcimint : "Anln ajipimadisiyan?"

"Kawln, kawln, kawln a'pidci niminopimadisislmin. Nanilngu-
5 tino niminopimatislmin," i'kid5.

Monjag mi' kina/ k kra'n5na tci*a*winandomat awiyan; ml"a*wa
askabawis. Amandcigo katicitogwan migo'r'u kaega't ajiwabizi-
wat. Ml Ini'u utcistcagwan pagagfgitonit. Amandcigo anuwagwan
mlg6*i*'u anwat ri-'ma11 tcisa'kaning pigaglgitot 'a8a'u anicinaba.
10 Ka' kina awiya pindingawag iman tcisa' kaning ; ka' kina gaya
awanslyag a* king ayatcig, ka'kina gaya icplmlng ayatcig pinasi-
wag, undinog, ka'kina gaya plwabi'k andaswawanaga' k, asinlg
gaya, ka'kina gaya nlbing andana' Iddcig plndigawag. *Aca'wigu
tcasa'ldd anicinapa a'i'nandank mri,,u anwawat Igi'u pandigawad;
15 nagamowag, anode ina'a*mog.

Kawin ka'kina Igi'u anicinabag ugaskitosinawa tcitclsa' klwad,.
aniwak sanagat awiya tciki'kandank tclsa'klwin. A'kawataza-
nagrrti'^zo tclgH'gucimut mri,u pltcinag tcigi' kandank ka'i'ji-
waba'k ri'*u tcisa'klwin. Anind anicinabag anica totamog, kawln
20 kaga*t tclsa'klslwag; ki' kanimawag anica totamowad. *A8a'widac
kaga'ttigo1 na' tatclsa' kid ki'kanima kaya win.

Tibicko ki' trim!' kana ml*r'u ajinagwa' k nibawinantagunSn
ajinibawad ma' katakawad. Awiya ickwa ma'kada'kad wanicicing
midclm acama. WIgwas unagan udo'pona. Ka'tasogumd mrr'u
25 mini'k payacibri'gatag. Ningudcitac awra-godcigata.

KIcptn gaya magwa tclsa'klng pajik mi* tig kawln mamasi'ka-
zin5n, Igi'widac plndik ayawad ogljigowininiwag omadwaya'kwa-
•a-nawa i-ru abanjra-'k. Mri-dac a'kidSwad kawln nisidam da*i--
1 A false form which I cannot rectify. — T. M.

299

aspect of the spaces there Inside of the soothsaying-Iodges. And
should the presence of some person be desired, he is simply whistled
for, whereupon he comes. And then he is asked: "What kind of
life have you lived?"

"Not, not, not have we (always) lived a very good life. Part of
the time (only) have we lived a good life," he says.

Often is Snapping-Turtle employed to go and ask some one to
come; he is the attendant. Whatsoever he may say will truly
happen to the (people). It is his soul that does the talking. What-
soever language he uses is the one the person speaks when doing
his talking in the soothsaying-lodge. All creatures enter the
soothsaying-lodge; likewise all the animal-folk that are on earth,
also all the birds that are on high, the winds, and every kind of
metal that is, and rocks, and all creatures that live and move in
the summer-time, enter in. And what the man doing the sooth-
saying thinks is what the incomers say; they sing, all sorts of songs
do they sing.

Not all the people are able to divine, rather difficult is it for one
to know about divination. In the first place, (a man) subjects
himself to the trials of fasting, so that by and by through divina-
tion he may learn what is to come to pass. Some people practise it
falsely, they do not really divine; it is known when they are sham-
ming. And it is also known when one really knows how to
divine.

Like a great road is the aspect of the sleeping-places where
sleep they who fast. When (a person) has finished fasting, he
is fed upon food that is pleasing. A birch-bark bowl is set for
him to eat from. As many days as he has fasted is the num-
ber of marks made upon it. And off somewhere is it taken and
hung up.

And if during the divination one pole does not sway, the sky-
people who are present within pound upon the pole. Whereupon
they say that it is not propitious for the people who are seated

300

jiwabasinon Iglwa anicinabag kiwi'taiyaT namadabiwad ; manaba-
mawag. Kanabatc kago tarrjiwabisi, kuniman taiya'kuzi. Mri*u
wandcrrjini'kadag ii*u tclsa'kan "kuzambandamowin." Nigan
kagon ki'kandcigada kadiciwaba'k vvu tcisa'king.

5 Minawa ninguding ma' kada* kayan ninglwajbabandam. A* pi
cwasugun wasinisiwan a'pidci ki'pata nri*yau wlmini'kwayan.
Awiya dac icpiming kTprirndci, anicinabank ijinagusi nimbi-
'kanoni'k: "Kaga'tca, ninldcanis, kigitimagi'i'tis. Pazigwin, nazi-
b!n.M Ninglwidciwik. Midac kimadablyan 6'O'wa ki'tcigami.

10 Kackadin. Micawakwam aniwak ningri'ja, midac iman ki'twa'i*-
biyan. NIngljinkijin mini'kwayan, kaega'tsa a'pidci nlwimini' kwa.
A' pi mani'kwayan kinwanj nibiwa kwandaman ni'bi; kawlndac
nindamini'kwasl. Kistciginwanj nindanuglmini'kwa; kawinganaga
nindamini'kwasi. Kistci nibiwa ningrrskandan o'o'wa ki'tcigami;

15 kra'godcin a*a*u mi'kwan mini'k ka'i'skandaman. MHwa. aniwak
klwanj wlplmandisiyan ka'U'ndcri'nambandaman.

Minawa ninguding krrgucimoyan ningiwabandan wadciu ka'tcl-
spadinag. Medac iwidi klwabamag mi* tig pada'kisud ugida'k1,
ki'kiwa/crna'tig. Wasa' a'klng uzabaminagusi ; ki'kiwa'trn agoda*

30i

round about; they are not in good grace. Perhaps something will
happen, maybe one will be sick. Therefore such is the reason why
the soothsaying-lodge is called "the testing-by-dream. " Before-
hand is it known how things will come to pass by means of the
soothsaying.

Another time when I was in a fast, I had a vision. After I had
gone eight days without eating, so very dry was my body that I
wanted to drink. And somebody came from above, like a human
being was the look of him by whom I was addressed, saying: "Verily,
my child, you have caused yourself suffering. Rise to your feet,
go down to the water." I was accompanied by him. And so I
came out upon this sea. It was frozen over. Some distance out on
the ice I went, whereupon out there I made a hole in the ice. I
lay down to drink, truly indeed was I ever so thirsty. When I
had drunk a long while, much water did I swallow; but I did not
quench my thirst. For a great while I drank, but without satis-
faction; not at all did I quench my thirst. A great deal of the
water did I drink from out of this sea; above hung the ice by as
much space as was left of the water I had drunk. To the end that
I might live for a good long while, was why I had had the
dream.

Another time, while in a fast, I saw a mountain that was very
high. And then up there at the top I beheld a pole standing, a
flag-pole. Far over the country was it visible; a flag hung thereon.

302

ima. Ima* d$c ugid£dciu ralfman klw&b^nd^man nibiwa ano-
'katcig^n, ka'kina gaya mldclm ^nodc ajinagwa'k, coniya gaya.
"Mri'we gedayai*rm," ningi'r'k. Iiwa wadci ni't^migu pingwi-
'kag, panimadac iwidi icpiming ajibi'kowim. Misa i,u* ka/irndcH*-
5 nambandaman, msmido ningrrnanimi'k anicinabag tdrrnanim-
iwad tci'O'gimawiyan. Miziwa aniwak ningip^bamadis. A'pidci
ninglminwanimigok pamadisitcig ka* pabaw&bamg.gwa. Weyabiski-
watcig kaya a* pidci ninglminwanimigok. Cimag§nicl*irgimak
a' pidci ninglsagi *i 'gok kiwawidciw^gwa. Magwa klsSngiplmadisiyan
10 nibiwa kagon ninglkaski'ton; nongumidac cigwa aniwak ningistci-
•a*nicinaba'u. Kawin a' pidci kayabi ningaskitosin tcipabamatisi-
yan.

33. Forever-Bird
(Kagigapinasi).

Mrrwa nln ka*i'jiwabisiyan magwa kr^'binodclwiyan. A'pi
nayanupibon^giziyan mri*'u a* pi glkaganzumit nosib^n tctma'kada-
15 'kayan. Kigicap kawln ningrgroimigosl; ma'kada ningra''ton
ckljigunk. Ningudci pina' kgimigank ningipaba'i'ja. A'pri*d$c
wanagucigin ningi'kiwa pa'kadayan; midec p^ngl nindac^migo.
Migu iu monjag ka'i'jigaganzumigoyan tcima'k^da'kayan, kaga'pl
ningikacki'ton ningogijik ningotibi'k kaya klwisinislwan.

20 A'prrd<ic animindidoyan naningutinu ninginijuguni kawln
pindi'k wigiw&ming ninglnibasi; ningudci pina' k^migank ningra*-
winiba. Kaga'pi anode kagon ningrarnaband^m. A'pri'dac
kacki'toyan niyogun wisinisiwan kawln a'ta adcina *i8i'u ningri*-
jitcigasi a'panagu monj^g monjag ningikrrgwicim. Kaga'pl ningi-

25 w&bamak anicinabank ajinaguziwat. " Nojis, kibicawanimin,"
ningri'gog. Miziwa ninglp^ba*i*jiwinig6g; ki' p^baw&banda'i'go-

303

And yonder on the mountain-top was where I saw many goods,
and all the various kinds of food there were, likewise silver. "That
is yours," I was told. At the foot of the mountain was loose soil,
but farther up at the top it was rocky. That I should thus have
dreamed was on this account, by a manitou was it willed in my be-
half that the people should desire me to be chief. About every-
where have I travelled. Very much have I been esteemed by the
living I have seen. By the white people have I been very kindly
regarded. By the army officers was I very well liked when I used
to go along with them. While I had strength of body, many
things was I able to handle; but at this day I am too much of an
old man (for heavy work). I am no longer so able to travel about
(as in former days).

33. FOREVER-BlRD.

Now, this is the way it was with me while I was a child. At the
time when I was five winters old, then did my father urge me to
blacken (myself for a fast). In the morning I was not given food;
black I placed over the eyes. In a certain part of the forest, where
it was clean and open, I wandered about. And as soon as evening
came on, back home I went hungry; and so a little food I was given
to eat. Therefore it was a constant thing for me to be urged to
fast, till at last I was able to go a day and a night without eating
food.

And while I was growing up, I sometimes went for two days
without sleeping inside the wigwam; in a certain part of the forest,
where it was clean and open, I went to sleep. At last of all sorts of
things I dreamed. And when I was able to go without food for
four days, then I ceased doing this for a short time only, but all
the while was I continually fasting. In the end I beheld them who
looked like people. "My grandchild, I come to pity you/' I was
told by them. Everywhere roundabout was I conveyed; round-

304

yan miziwa a'ki ajinagwa'k, kistcigami gaya. A'prrdac kakacki-
'toyan cwasugun klwistnistwan mri*wa a' pi kaega/t miziwa kiki-
'kandaman ajinagwa'k kijigunk. Misa 'i8i'u kaijiwabandaman
a* pidci kistcimlstcamagat Iwa gijik. Kawin ningudci wakweyasinon
5 ka'kina anangog ayawad; ningIwabanda*i-go ga'kina ajiwaba'k
anangog ayawad. NIbiwa pamadizitcig iwidi ayawag anangunk.
Migu iu ka'kina anangok ayawad ajiwaba'k. Kayadac icpfming
ayat manido ningiwabama. Nibayan wawani anawi ninglgagano-
ni'k; migo iu ka'kina kijik anigu'kwak mlgo iu manido wiya'u.
10 Kawin ga'kina kidapapamasinanig anangog kaya, klcisog; kawin
pidcini'kasiwag, 6'o'wa tac a'ki kljiba'ka. Anawi mri,/u kaiji-
wabandaman kistcimi'kanan inamanun ajat kizis, kaya tibi'kigizis;
ga'kina gaya anangok ajawat. Kaya anode kagon ningiwabandan
icpiming ayamaga' k.

15 Kayadac kaya nin ninglki'kandan *i8i'u tcfsa'kiwin. Niswi
ayawan ini'u tcisa'kanan. Ka'kina w&bandamowad anicinabag
nibawa gaya nlyawink; ningltanandan 'i8i'u ka'pawadaman magwa
ki'trckinawawiyan. Ga'kina klja ningiwabandan mini'k ka'piici-
wabisiyan pa* kupimadisiyan. Aniwa' kigu w&wasa ningipaba*a*i'ja.

20 Kawin ningudci ninglmayaginazln ; a' ki klja ga' kina ningiwabandan
magwa kruxkiptmadisiyan; odanawan gaya. Ka'kina gaya pama-
disitcig kawi'ka awiya ninglmayaganimasl. A' pidci ningfsagri'gok
pamadisitcig mini'k ka'pabaw&bamagwa; i'kwawag gaya a' pidci

1 A way of saying that all space is manitou. This same idea is often expressed
by the term "all the manitous;" still another is to call it "The Great Manitou, "
a term used for the God of the missionaries; but, whatever the form of expression
employed, the idea of mystic power is paramount.

2 This sentence was probably not caught correctly; for there seems to be some
mistake, either in the sentence as a whole or in the second or third phrases.

8 Experienced.

4 As knowledge.

6 Because it had been made familiar when seen in dreams.

305

about was I shown what the earth everywhere was like, and like-
wise the great deep. And when I was able to go without food for
eight days, then was the time that I truly learned everything about
how the sky looked. Now, such was the way I saw how so very
big was the sky. Nowhere was there an angular space where all
the stars were; I was shown how all things were among the stars.
Many living beings are there among the stars. And so that is the
way it is where all the stars are. And likewise the manitou that
exists above I beheld. While I slept, I was forsooth spoken to with
pleasing words; and as large as the full extent of the sky was the
size of the manitou.1 We cannot see all the stars and suns; they do
not move, but this earth moves.2 And, besides that, I beheld
where lead the great roads along which the sun goes, likewise the
moon; and where all the stars go. I also saw how all things were
in the sky.

And I also became acquainted with divination. There are three
(kinds) of lodges of divination. All the many things that people
have seen3 (are) also (here) within me;4 I ponder over the things
that I have dreamed in my youth. Everything that has happened
to me since I was born I have seen in advance. And to rather far-
off places have I gone travelling. Nowhere did I find a place
looking unfamiliar;6 the whole earth I had seen beforehand, while I
was yet a youth; so too the towns. And all (kinds of) people
have I never found looking unfamiliar. Very much have I been
liked by all the people that I have seen; by the women also have
I been very much liked,6 for I was also an excellent hunter.

'This is not the empty remark of a dandy: the phrase has to be taken with
the one following. One of the best things a youth can have said of himself is
that he is a good hunter; this ability catches the attention of calculating parents
who have daughters to marry off. A lodge with plenty of food is a lodge to be
desired; and an Ojibwa woman is envious of the position of being mistress of
such a lodge. And the ideal wife is not the plaything, but the one who knows
how to dress the skins, bring in the wood and water, do all the household work,
and who can be a mother. Beauty is subordinate to all these qualifications.
Hospitality is one of the great Ojibwa virtues.

306

nlsagirgok, a'pidci gaya ningini'ta'a'ndawandciga. Kawin kagSn
ningra-gawadanzin magwa klkacki'toyan kra'ndawandcigayan.

Kayadac a* pi ayamaga* k S'crano' klwin mamindaga monjag

ningra-nonigo tclbabamadisiyan. Miziwa kag5 kri'jiwltcigada,

5 a*rndagu'k plboniciwlnon, aniwa'k kaya ninglmackawizi magwa

krrninlwiyan. Nanan m^ckimudan ningikacki'tonan Hp!m6n-

daman.

.Anicagu nindibatdm ka'prrjiwabisiyan. Nongumidac Kawin
kayabi *i8i'u nindijimackawipimadisi ; agawa nongum ningacki'ton
10 wandcipimadidiyan. Anica anind weyabicklwatcig mawija ka'ki-
kanimiwat papangi kag5 niminigog pasi'kaman.

Anic mri,/u-

34. He who Over-dreamed
(Wasamambandank) .

Paejik a'kiwanzi m5njag ugigaganzoman ugwisan tcima'kada-

* kanit. Ka*ga* tidac monjag kima' kada' ka ' a8a'u uckanawa; anawi
15 naningutinu krixkwa'tanit, minawa ugaganzuman ugwisan tclma-

* kada* kanit. MIdac a'kido 'a8a'u ckinawa. "Aja kuca ka'kina
kag5n ninglpawadan. Ka'kina a'ki ajinagwa'k, undinog anabiwad
ninglki' kanimak. Ka'kina gaya ijitcigawinan ningipaw&danan.
Ka'kina gaya kijigunk ayamaga' k ninglpawadan, " i'kido 'a8a'u

20 uckinawa.

Midac anad ugwisan: "MannuD kayabi ma'kada'kan. Kayabi
kuca' kago ayamagatudug, maci ka'kandanziwan. Minawa ki-
1 twan. " Uminan aka' kanja tcildtcima' kada' kanit ugwisan.

1 Employed by the factor of a Hudson Bay Company post to go after
furs.

307

For nothing did I wish in vain while I was able to hunt for
game.

And also, when there was work here to be done, I was often
employed in preference to all others to go off on a journey.1 Things
were carried to every place where there were winter camps,2 and
pretty strong I was while I was a man.8 Five sacks was I able to
carry on my back.

I am simply relating what has happened to me. But I am not
now so strong as I used to be; hardly am I now able to provide a
living. In fact, some of the whites who have known me since
long ago provide me little by little with the things that I wear.

So that is all.

34. He who Over-dreamed.

A certain old man was often urging his son to blacken (his face
and fast). So of course many a time did the youth blacken (his
face and fast); nevertheless at times he would cease from (his
fasting), but again (the father) would insist upon his son blackening
(his face to fast). Accordingly then said the youth: "Already
now have I really dreamed of everything. About how the whole
earth looks, about how the winds repose from whence they blow,
have I learned. And all kinds of doings have I dreamed of. And
also about everything that is in the sky have I dreamed/' (so)
said the youth.

And this he said to his son: "Please, once more do you blacken
(your face and fast). There surely must be something yet for you
to dream about, something about which you do not yet know.
Once more do you try. " He gave his son some charcoal to blacken
rhis face and to go into a) deep (fast).

2 Where the Indians were trapping.

s In the possession of the full strength of a man.

308

Awidac uckinawa manu minawa kima'kada'ka. NIbiwa ta'sing
klmidasungunl, a'pidci klkistcikudagi i*tisu. MIdac kimadcat
ma* kadakat. Ninguding pitagwicin * a8awuckinawa. Nacwasugu-
naga'k anawi udanawraxaman ugwisan, kawln ududa* pinanzln
5 ri*'u midclm. Medac a'kidot ' a8a'uuckinawa : "Taga, nosa! mijicin
ozanamum, Nlwiwawaji," i'kido.

MIdac klmlnat uzanamanan ugwisan.

*A8a'widac uckinawa miziwa u'ka'kiganank ugra'san uzana-
manan. MIdac kl*a*nipasigwlt ' a8a'wuckinawa ; kra-nizaga'a'm;
10 kawln anicinabank kri'jinagusisl, pinaclyink idac udijinawan.
Aninundaguzi ; midac anrrnwat: "Tci'n han han han!"

Kisagidcisa *au a'kiwanzi nondawat ugwisan anwanit. Medac
ajiwabamat agozinit mi'tigunk nondaguziwan : "Non na-tci'ga,
no11 na-tci'ga, non na-tci'ga, tci' han haa ha11!" Umadwakanonigon
15 ugwisan: "Mri*'u kadinwayan klckpin awiya wanibutcin. 'Kwlck-
wa'a*' ningatigo." Medac pana kra*nipasigwa*o-nit ugwisan, kawln
minawa ki'piglwasl 'au uckinawa.

Mri*dac ri,/u ajini'kasut *a8a'u pinacln kwlckwa^a* kumagaya
papi'tci, mra*'u anicinabaguban. MIdac rr'u a'kidowad anicina-

20 bag: " KIcptn nondaguzit 'a£a'u plnacln kawln unicicinztnon, "
i'kidowag. Awiya kago ta ixiwapizi klcpln H*'u inwanit, "Indon-
wa'tciga." Tibicko anicinabank i'kido *a8a'uplnaDcIn. Kaya wlnawa
anicinabak nanlngutinu mri''u a'kidowad kago ka* kandamowatcin
wa'i'jiwabatinig. "Indowa'tciga," i'kidowag. MIdac H*'u ka*i'-

25 *kitogubanan *a8a'u kwlckwaa*.

1 The cry of the robin. ["Robin" is dpi* tci in the Leach Lake dialect, pqpitci

309

And the youth readily blackened (his face) once more. Many a
time he had gone through a ten days' fast, to very severe hardship
had he put himself. Accordingly he went away (to blacken hip
face and fast). By and by back home came the youth. Alter
eight days were ended, then did (the father) try in V7*in t0 &lve
his son some food to eat, but he would not take t-U5 food. There-
upon said the youth : " Now, O my father! &*> you g^e me the yel-
low magic paint. I wish to paint (my^11)/' ne said.

Thereupon he gave some yellow magic paint to his son.

And the youth placed th^ yellow magic paint all over his bosom.
And so straight up ^ ms *eet rose tne YoutnI on out of doors he
went* not wa° ne u^e a human being in form, but like a bird he
looked. As fne went, he chirped; and this was the sound of his
voice: "Tcin han han han!" l

Outside rushed the old man when he heard the sound that his
son made. Thereupon he saw him perched in a tree, chirping
away : " Non na-tci'ga, no11 na-tci'ga, non na-tci'ga, tci' han han han! " 1
He heard the voice of his son saying to him: "Such is the way
I shall sound whenever any one is about to die. 'Chirper* shall I
be called." And so up rose his son and flew away, not again did
the youth come back.

Accordingly the name of the bird is the chirper or the robin,
the one that was once a human being. And this is what the people
say: "When the sound of the bird is heard, the omen is not good,"
(so) they say. One will meet with something (baneful) if one hears
the cry of the bird saying: "I feel a foreboding." Like a human
being does the bird speak. And that is what the people themselves
sometimes say when they know that something is going to happen.
"I feel a foreboding," they say. And that was what the chirper
said long ago.

in that of Fort William, pitci in that of Fond du Lac (addition by the editor
from Jones's notes).]

3io

35- The One that Fasted once and Died
(Anicinaba6 ka-rnibut ma'kada'kat).

Nr«s«j;«s «*7»*wa VsM-jiwabizit paejik anicinaba6; uzam
monjag uglgaganzoman ugwisan tcigrirgwrrcimunit. Anawi *a8a'u
uckinawaguban uglwlndamawan osan clgwa ga'kina kagon klki-
'kandank ajinagwa'k miziwa klcigunk kaya a* king ajiwaba'k kis-
5 tcigamlng gaya icptming kaya ajinagwa'k, awidac a'kiwanzl kawin
ugiponimasin kayabi tcima'kada'kanit. Wadciwing ugida'ki kra*~
ya ' au ckinawa. Kaga* pi kawin kigacka' tosi tcibazigwlt, a4 pltcipa-
'kadat.

NIngudingidac mlnawa awiwabamat ugwisan awiya uglwabaman,

10 kistcipinasiwan iman undcipasigwa*o*nit. A'prrdac ani'U'di'tank
Iman ayani'pan ugwisan, miya'ta u'kanan a'tanig *a8a/u uckinawa-
ban. Mri*dacri,u wandci*i*jitcigawad uzam kinwanj tdgri'gwuci-
musigwa. Igi'u anicinaba ek a'pltcinak ugagwatcimawan unldcani-
siwan mini' k kagon gaki* kandaminit. Klcpln awiya i' kidot:

15 "Mri'u ci'gwa ga'kina kagon glki'kandaman," i'kidot 'a*a'u
ma'kada'kat, mri,/u aji'U'ndcrrgut osan tcrrckwama'kada'kat.

36. The Spirit-World.

Mlnawa kago nindibatctm ka*i*'kitowad kata1 anicinabak.

KTcpin awiga nabudcin naningutlnu awiya kra*bidclba; mldac

'aVu ka' tibadcimut ajinagwadogwan ajawad nabowat. A'pidci

20 kistciml'kana Inamu ajawad nabowat. Ktstcinlbawa ow&baman

pamusanit kwaya'k ningabra-nunk inamu iu mi'kana.

Ni'tam odaniml'kan kistcimlnan agotanik, miskwimlnan kaya.

KIcpin awiya amwat kawin mlnawa tabiklwasL Kaga' pi owabandan

klstcizlbi ayanik, a'pidci kljidctwan. Mldac iman wabamat mi'ti-

25 gon ajawa'kwantcininit, ninama' kwagubu 4aVu mi* tig. A'pidci

nanlzanat; anind iman panglcinog. *A8a'widac kacki'tod ajawada-

3H
35- The One that Fasted once and Died.

One other time there befell an experience of a certain man; too
often had he urged upon his son to fast. Even though the youth had
told his father that already had he learned how everything looked
everywhere in the sky, and how things were on earth and in the
sea, and how it looked above, yet the old man would not cease
urging him to continue his fasting. Upon the summit of a moun-
tain did the youth remain. At length he was unable to rise to his
feet, he was so hungry.

At another time when he went to see his son, some kind of living
thing he saw, a great bird flew up from the place there. And
when he got to the place where his son had been, only the bones
of the youth now no more were there. That is why (the people)
now follow the custom of not fasting too long. The people now ever
so often ask their children how much they have learned. If any
one should say, "Therefore now have I learned of everything,"
if (thus) should say one who is fasting, then is one told by one's
father to cease from fasting.

36. The Spirit-World.

Something else I (will) relate concerning what the people of old
have said. Whenever any one died, it was common for him to rise
from the dead; and so he would give an account of what it was
like at the place where the dead go. A very large road leads (to
the place) where go those who have died. A great many one saw
walking straight west, (where) leads the road.

First one found some large blueberries hanging aloft, some rasp-
berries too. If any one ate them, not again would one return
home. At last one saw where the great river was, very swift was
its current. And then there one saw a log lying across the stream,
unfastened lay the log. Very dangerous it was; some fell off from
(the log) there. And the one that succeeded in crossing the log

312

wat mra*'u kacki'tod tci'rjat iwidi tcibaya' king. Minawa udani-
wabama8 animu8 ayanit owita'kwamigo. Ka'kina gaya kagon
kayacodawad o\^ibandanawa. Minawa mindimoyayan ow&baman,
mi* tig oda'kunan 'a8a'u mindimoya11. Ka'kina kagon ogagwadci-
5 migon, anind ka-rjipimadisid. Anind kawin opagidfnasin 'a*a'u
mindimoya tcipimosanit; anind opagi'ta*o*wan; anind idac
opagidinan manu tcri'janit tcibaya* king. A*pl*i'dac awiya
anidagwicink iwidi ayawat tclbayag kistcro'da' towag. Awiya iwidi
tagwicink nibawa owabaman anawama'pan. A'pidci kistcinimi-
10 *rdiwag nlbatibi'k. Kwlckwiciwag, sa»sa* kwawag. Kicpin awiya
mi'kwanimat anawama*pan oman ayat a' king, kicpin mldclm a' tod
unaganing ckudank pagidinank, mri*'widi tagwicinomaga* k *i8i'u
mldclm acamat anawama'pan.

Anode ijinaguziwag namiwad, adcidcigabawiwag nimiwad.

15 Mldac *i8'u ka-irndcri-'kidowad ka'ta*a*nicinabag awiya kani-
butin: "Kagu awiya wijama'kan." Udino-a-mawawan kwaya'k
ningabi-a-nunk. "Mri-'u kwaya'k ijan," udinawan. "Mrrwidi
tci'O'di'taman andaji'O'da'towat tclbayag." Ga'kina kagon omi-
nawan; tibicko awiya ningudci wa*i*jadin ml*i-'u a'jrawad. Mo-

20 ' kuman, asaman, a' pwagan, ckuda, pangi gaya mldcfm oda* tonawa.

Mldac iman nanlgutinu podawawad tciba'kwawad mi'kwanima-
wSd ini'u kanibunit. Midcim, asaman kaya ckudank udasawan.
Mldac iwidi tclbayag ayawad tagwicinumaga' k *i8i'u mldclm.

Paejik aya kistcitclbawinini kanawanimat tcibaya8, mri*'u

25 ka*rjinondaman ka'ta*a*nicinabaek ka'i*'ketowad. Naningutlno

*aea'u kistcitclbawinini uglwanajawan. "Kamaci kidlnandaguzl

uman tclbrrjaiyan." Mldac i'ku' iu naningudlnu awiya abidcibat.

313

was able to go over to the ghostly region. Next one saw dogs
there that were eager to bite one. And all sorts of things they (all)
saw aftsr they had crawled across. Next an old woman one saw,
a stick in her hand the old woman held. Concerning all sorts of
things one was questioned, some how one had lived. Some of them
the old woman did not let pass; some of them she hit; and some
without annoyance she let go on to the spirit-world. And after
one h^d arrived there where the ghosts were, they were (found)
living in a great town. When one arrived at the place, one saw
many who had been related to one in the past. A very big dance
they had together in the silence of the night. They whistled,
they whooped. If any one here on this earth became mindful of
one whom one was related to in the past, (and) if one placed food
in a vessel (or) put it on the fire, then over there would arrive the
foocj which one fed to one that had been a relative.

In various forms appeared they who danced, (even) upon their
heads they stood when they danced.

And this was why the people of old used to say whenever anybody
died: "Don't ask anybody to accompany you." They pointed
out to one the way straight towards the west. "Now, straight in
that direction do you go," they said to one. "There in that place
you will come to where the ghosts have a town." All (kinds of)
things they gave to one; in the same manner as when one was
fitted out for a journey, so they fitted one out. A knife, tobacco,
pipe, fire, and a little food, they placed (there for the dead).

And then there (at the grave) they sometimes kindled a fire (and)
cooked food, when they were mindful of one that had died. Food,
tobacco, and fire they placed there. And then over there at the
place where the ghosts were arrived the food.

There was one great ghostly person who watched over the ghosts,
for such was what I have heard people of old say. Sometimes the
great ghostly man sent one back (to the earth). "Not yet is your
time up to come to this place." And this was the occasion when
one sometimes came back to life.

314

37* The Wizard Rite.

(Wabanowiwin).

Minawa baejik ljitcigawin ningadibadodan ka-rjinondawagwa
igi'u wabanog. Pa*e*jik anicinaba ni'tam ka*irji'tot w&banowiwin,
mri*'" kaya win kirrnadcimut. "Wabanomanido ninglmini'k
I8i'u tcrrjitcigayan tciwabanowiyan. " Mamindaga wabanung
ina'kaka. kri*jikagigitut, kaya miziwa asking ayawat Igi'u wabanu-
manidog, miziwa gaya giwi'takiji'k andasing wandanima'k, gaya
miziwa icpimlng kijigunk. Kaya win anango8 ogltaciman, ajiwaba-
togwan iwidi anangog ayawad; klcison kaya ogltaciman.

Mri*dac H*/u kaya winawa ka'i'jitcigawad, wabanuwigiwam
io krirji'towad w&'tajiwabanowiwad. Kikistcrrna'kamigiziwag, an-
odcikago ogra-badci'tonawa midcim kiwl'kundiwad. Mamindaga
asaman ogra*badci*a'wan; miziwa kri*na'kunawad pwaganan
kiwawlnawad Ini'u wabanGmanidon. Mamindaga undinu8 ugl-
pinda'konawan. Misiwa kaya icpimlng ayayanit ugiwawindama-
15 wawan klcison, kaya dac icpimlng manidon ayant uglwawinawan.

Mrrdec rr'wa'pi kiwunabiwat kiwabanuwiwat. Kaya winawa
madodosanan ugrirbadci'tonawan, anode kaya kago wanicicink
ano' katcigan klmlnidiwag. Kiwi* kwadci* towat wi' pimadisiwat
kikistcinagamowag. Nlswitawau'ganan ugl*a*wawan. KT kistcini-
20 miwag H*'man wlgiwaming, uglgijibackanawa H*'u wlgiwam iman
pindik wlgiwaming. Aya'plkru'nabiwatki'a'ni'a'yandinamatiwag.
Klcpin awiya aya'kuzitcin mi*i*'man abi'tawind kinamadabi-srwad.
Ugigljibackawawan pa'kic nlmiwat. Migii'i*/u naningutino awiya
pabiga kiminupfmadizit.

25 Naningutinu gaya ki* kudclwag kiwabanda'i'wawad ajikackra/wi-

315
37- The Wizard Rite.

About a certain other practice will I now tell, according as I have
heard it from the wizards. A certain man was the first to found
the wizard rite, and this was what he told: "By a wizard manitou
was I given power to become a wizard.*' Especially of things
toward the east did he discourse, and of things everywhere upon
the earth where the wizard manitous were, and of things every-
where in the circle of the sky, of things everywhere from whence
blew the winds, and of things everywhere in the sky above. And
he also told of the stars, what takes place yonder where the stars
were; of the sun too he spoke.

And now this was what they also did, a wizard lodge they put
up at the place where they were to perform the wizard rite. They
were exceedingly active about it, of every sort of thing in the way
of food they made use when they celebrated a feast together.
Tobacco in particular they used; in every direction they pointed
with their pipes when they spoke of the wizard manitou by name.
To (the sources of) the winds in particular they made offerings
with the pipe. And of every place above where the suns were they
told, and of the manitou on high they spoke by name.

Now, that was the time when they sat down to perform sorcery.
And they also made use of sweat-lodges, and every sort of wearing-
apparel that was pleasing they gave one to another. When conjuring
for the purpose of gaining power to live long, they sang with great
solemnity. Three hand-drums did they use. Earnestly did they
dance there in the wigwam, they moved about in a circle there
inside of the wigwam. As they took their seats, they handed (the
drums) over to others. If any one was sick, then over at the middle
of the lodge they seated (the person). They moved around (the
person) in a circle, while at the same time they danced. Whereupon
many a time did one immediately get well.

And they sometimes exhibited their skill by showing what they

316

ziwad; nanlngutinu pinasiwayan^n ugipackizwawan, kawln dac
ki1 pigoskususi *a8a'u kaka'kwayanic. Naningutino kaya macki'ki
ogicacagw^ndanawa, mri*'dec klzazlswamawat Ini'u kaka'kwayani-
c^n; pa'kic pimajagamawat pfndik wigiwaming. ' A8a'wid$c pami-
ta'kunat Ini'u kaka'kwayanic^n kaga'pigu plmadisiwzm *i8i'u
pamijip^gidinat, mrr'u ajipimusat *a8a'u kaka'k pa'kic piminon-
daguzit, "Kanf kiin, kan, kan!"

Kaya dac cigu Ickuda udoda'pinanawa; a'kawa kizazisund-
amowat unindciwan, kawln dac tcagizusiwag. Magwa kistciwi-
io b^nuwiwat mlgu iu awiya ajinondawclwat nondaguzinit, "Yahoo
we8hi, weshi, we8hi," inwawsm.

M^zinini8 kaya udoji*S*wan. Nimiw^g igi'u m^zinimrisag.
Paejig w&b^nunk ina'ka'ka unibau'a'wan, mi ini'u maskw&wigijik
ajini'kanawat. Minawa paejik abi'tawind nibawiw<m, ml Ini'u

15 n^b^nagijik anawat. Minawa paejik ningabra*nunk ina'ka'ka
unibawi'awan, mi ini'u Manugljiwackank anawat. Minawa paejik
abi'tawind nabawit, klwadin udinawan. Nibiwa kaya m^zininri'sa8
miziwa pindik wigiwaming ud^sawan, ka'kina Igi'u m^zininig
nimiw^g. Nanlngutinu kaya nondaguziw^g. MH*'U ajictcigawat.

20 Naningutinu kaya awiya unondaw&wan icplming ina' ka* ka tanwa-
widamon.

Kaya minawa kaundci'ijictcigawat kinwanj wl'pimadisiwat,

kunima gaya kagon tctni'towat ka*u*ndcipimadisiwat 6man a' king,

kunima gaya kistcig^ming kago tci*u*ndin£imowad kamldciwad,

25 kunima gaya a'pidci tcini'tawigink anodcikago wiyagiminatn,

1 Magic pouches. 2 The cry of the bird-hawk.

317

had power to do; at times they would fire guns at bird-skins,1
but unpenetrated would remain the old bird-hawk skin. And fre-
quently some medicine they chewed, whereupon they spit it out
in a shower upon the old bird-hawk skin; at the same time they
moved round in a circle within the lodge. And the (person) passing
(round) with the old bird-hawk skin in his hands would finally
let it go when it showed life, whereupon off it would walk, and at
the same time it would be heard making the sound, "Kan, kan,
kan, ka11!"2

And then some fire they would also take up in their hands; but
before doing so, they would spit a shower (of medicine) upon their
hands, but they would not be burned. While they were at the
height of the wizard rite, then would they hear the sound of some
one say, "Yahoo, we8hi, weehi, we8hi!" such was the sound that
one made.

And some images did they make. The images danced. One
over towards the east they placed in standing position, and the
name of that one they called Red-Sky. Another at the middle of
the lodge stood, and that one they called One-Face-of-the-Sky.3
Another over towards the west they placed in standing position,
and that one they called The-Sound-of-whose-Footstep-is-heard-
with-Pleasure-in-the-Sky. Another stood at the centre of the
lodge, North-Wind they called it. And they put many images
everywhere about inside the lodge, and all the images danced.
And frequently could the sound of their voices be heard. That
was the way they did. And they sometimes heard the sound of
some one's voice coming from above.

And another reason why they did (these things) was that they
might live a long time, or else that they might kill something
whereby they might live here upon earth, or that they might
obtain something to eat from across the sea, or that in great abun-
dance might grow every kind of thing, such as berries, or that game

8 As if it had two sides.

318

gaya tcra-wasi*i*'kag, kaya tdminrrjiwaba'k nlbink pibonk
kaya.

A'pri'dac ickwa'tawat, mri*'u a'kidowat: "Anlc wlnisa' kosi-
nan, kistcimanido, ka'kina mimrrjiwabisiwin ayat. Ka'kina
5 kagon taba'kunank win oga*o*na-u'ji'ton mini'k ajictcigay^nk,
ka'kina ajipagusandamank. Kicpin wimininank ka-u-ndciplma-
disiy^nk, a'pidci kistcri'nand^mang, k^nabatc kaegat kigamlni-
gunan kagon ka'irndcipimadisiyank. "

MH*'U kaya minawa ka-r'kidowad: " Kicpin awiya nabutcin
10 tclbaya'kamigonk ta*rja." Wawani ogaganowawan kanibunit.
" Kagu awiya wijama' kan." Udino-a'maw&wan kwaya' k kadicanit
kwaya'k diwanunk; anind wi'ka pibonsinuk, mri'widi awit^na-
'kiwat tdbayag. Anind kaya paga'kog inawag. Miwag Igi'u
paga'kog naningutinu ka'kanonawat anicinaban ajiwaba'k iwidi
15 ajawad tdbayag. Naningutinu awiya unondawan ini'u paga'kun
nondaguzinit, pana kwaya'k ciw^nunk inwawidatmon. Anind wa-
nimi'kawiwag nondaw&wat Ini'u tinowan. Kawin unicicizinon
awiya wanimi' kawid nondawat pada' kun. Awid^c wanimi' kawisig
nondawat misa'u kinwanj pamadisit. MH'U katibatcimowad Igiu
20 w^bginog.

Mamindaga kaya winawa oglwiwinawag Ini'u Nanabujun.
Ga'kina kaya mizigago wey&b^ndcimank ugi'tajindanawa, plnic
kaya kadici waba'k a' pi ickwa*a*'kiyunk, kunima11 minawS ka-
mocka-a-ng, kunima11 gaya kaza'kidag a'ki kistcig^mi gaya. Kaya
25 winawa ugitlbadodanawa aja abidink ki' panada' k a'ki. Miya'ta
kistcimanido ka'kina minirrjiwabiziwin tabandank. Kawi'ka
ta*i'ckwa-a-yasl; a'p^na kaginik ita*a*ya, ki'kidow^g Igi'uga'ta0-
anicinabak. MI*i'u ga'kina ka' tibatodamowad igi'u wSbanuwi-
niniw^g.

1 This has a decidedly Christian ring, so far as words go, but the great manitou
father is at the same time the great wizard manitou.

319

might be plentiful, and that things might go well in summer and
winter.

And when they were closing, this was what they said: "Now,
yonder father of ours, the great manitou, possesses every kind of
uprightness. He that passes judgment upon everything will bring
to pass anything we do, all things for which we hope. Should he
wish to give us the means whereby we may live, what we very
greatly desire, perhaps in truth we should be given the things
whereby we may get life. " l

And this, furthermore, was what they also said : "Whenever any
one dies, to the land of ghosts will one go." With good words did
they speak to the one that had died. " Do not ask any one (to go
with you)." They pointed straight the way along which (the dead)
should go, straight towards the south; some (went) to where it was
never winter, that was where the ghosts went to dwell. And some
were called skeletons.2 It was the skeletons that sometimes told
the people how it was at the place where the ghosts went. Often
one heard the sound of a skeleton, always directly southward went
the sound of it. Some became unconscious when they heard the
sound of such a creature. It was not good for one that became un-
conscious to hear a skeleton. But the one that did not become
unconscious on hearing the sound of a skeleton was one that would
live long. Now, all these things were what the wizards told about.

In particular did they also speak of Nanabushu by name. And
about every single thing we see did they tell, even too the way it
would be when the world comes to an end, that perhaps there
would be another flood, or perhaps the earth and the sea would
burn up. And they also told about the time when this earth was
once destroyed. It was only the great manitou that had in his
keeping every kind of uprightness. Never would he cease to exist;
for ever and ever would he continue to be, so the old-time people
have said. All these things did the wizard people tell about.

8 The translation is uncertain. "Skeleton" is a meaning given to the word
from which this is translated, and for lack of a more definite term this is given.

320

38. Notes on the Mystic Rite.

Ningatibadclm ka/i'jinondaman ajiwaba'k H*'u midewiwin.

Ni'tam *aVu ka*u *ji' tod I"i-'m midewiwin 'a£a'u anicinaba. Awiya

ningi'pi'u-disi'kjninglwlndamakajiwabatogwan midewiwin. Ningl-

ki'kino*a*mag ka'kina ajiwaba'k midewiwin tcigaski'toyan mide-

5 wiwin.

Nacka ml'irwa a'ki ka'kina anigu'kwag, ml'ir' midamanido
ka*i*dunk. Kayadac owa misiwa anigu'kwag kistcigami ml 'a8a'u
midamanido ningrr'k. Minawa uwa kicig migu u tabicink mida-
manido, m!*i*'u ga-ixit; o*o*man dac anigo'kwag, o gljik. Mlziwa

io ayawan wandanimak mri*man ayawad manitog, — w&banunk, mina-
wa cawanunk, minawa nlngabl'a*nunk, minawa glwadinunk; miwa-
ninu' niwin undinOn awacima ma'tcagin. Minawa nisawaya'I*
kiwadinunk wabanunk, minawa nisawaya*!* w&banunk cawanunk,
minawa c&wanunk nlngabi*a*nunk nisawaya*!*, minawa nlnga-

15 bra'nunk kiwadinunk nisawaya*!*. MI*i*'u cwaswi undinun ayama-
ga'kin, papa'kan ijiwabadon; anawi pajigwan u*u* a'ki.

Mlzawadac a' king icplmlng gaya gaya kistcigamlng ki*a*sawag

manidog kabisindawatcig anicinaban. Ka'kina gaya asking ayama-

ga' k udacindanawa Igi'u madawiwad anicinabag, mamindaga iwidi

20 wibanungjmri'wideayamaga'kka'pi-Q'ndcipad 'a8a'uka'piki'kina-

1 This narrative deals with general information on the mystic rite, and with
the narrator's experience as a member of the Society. Both are interwoven
without discrimination; and the whole discourse goes with a birch-bark chart
in the American Museum of Natural History, New York City (Cat. No. 50: 5663.
See Plate I; diagram, pp. 322, 323).

2 Another way of saying that all nature is manitou (1-8, diagram).

3 This is a characteristic passage, and illustrates a type of expression much
employed by members of the Mystic Rite Society. The neophyte may want

321

38. Notes on the Mystic Rite.

I will give an account1 of what I have learned concerning the way
of the mystic rite. The one that in the beginning founded the
mystic rite was a man. By a certain one was I visited, by hirn
was imparted to me the knowledge of what the mystic rite meant.
By him was I taught everything appertaining to the mystic rite,
to the end that I might become a member of the mystic society.

Behold, this earth in all its length and breadth, such is what is
meant as the mystic manitou. So likewise this sea throughout its
whole extent, it is the mystic manitou, so I was told. Further-
more, this sky, that too does the mystic manitou overspread,
such was what he told me; and this is the extent (of the mystic
rite), (as wide as the limits of) this sky. At every place from whence
blow the winds is where the manitous are, — at the east, and at the
south, and at the west, and at the north; these are the four sources
of the wind that are more manifest. Next is the region between
the north and east, then between the east and south, then be-
tween the south and west, then between the west and north.2
These are the eight regions from whence blow the winds, each differ-
ent from the other; while, on the other hand, this earth is as one:3

Now, everywhere on the earth, and up above, and in the sea,
have been placed the manitous that shall listen to the people.
And about everything that is on the earth do the people speak
when they perform the mystic rite, especially of yonder place at
the east, for it was from thence that came the one 4 who taught
(the mystic rite); at that place5 stands a mystic manitou, it is

to know wherein regions, aside from direction, differ from another, and just
what is meant by saying that the earth is as one. To get an answer one must
pay, and here is where it pays to be a priest.

4 Referring to the mystic Otter (io), that was sent to teach the mystic rite;
or, as the Ojibwas put it symbolically, "to bring life."

5 The top of the four worlds are above another; from the first, a bottom
world, came the mystic rite.

322

EXPLANATION OF
Outer circle is the world (a'ki).

1. Kiwadin — north.

2. CSwano = south.

3- Wabanung = east.

4- Nigabra*nung = west.

5* Nisawaya-r wabanung kiwade-
nung = northeast.

6. Nisawaya'i-cawanunknegabianuk
= southwest.

DIAGRAM (see Plate I).

Nisawaya*r nigabianung kiwade-
nung = northwest, the wind the
most feared, called also macka-
wag nodin = strong wind. The
lines and circles before the
mound represent much wind.

Nisawaya*!* wabanunk cawanunk
= southeast.

AH the above places are a sym-
bol that manitous dwell every-
where.

323

10.

ii.

12.

14-

15-

17-
18.

19-
20.
21.
22.

23.

24.
25.

26.
27.
28.
29.

WindigS, called also pabono'kya,
ruler of the winter region ("he
who makes winter").

Nigik = otter.

Mons — moose.

Ma'kwa = bear.

Midewineni, one of the ruling ma-
nidos of the niidewiwin.

Madodusanan are four sweat-
lodges, which must first be en-
tered before entering the mide-
lodge.

Adi'kamag = caribou-fish— white-
fish.

Kinonja = (pike) pickerel ("long-
nose").

Nama = sturgeon.

Ni'ka = goose.

Namagus = trout.

Ku'kukuhu = owl.

Nincip = mallard (? aninicip L.L.1).

Pi'kwakocip = whistle-duck, ar-
row-head duck.

Kinugwa'u'wacip= long-neck duck
("red-head duck").

Adcidcak = crane.

Wawibigwanga = teel-duck (wa-
wlbigwanga = has red head,
rather long legs, is not swimmer,
but stays near water).

Mank= coon; mankwak = pi.

Mlgis = cowry shell.

Mjgis = wampum.

Tagwagicip = fall duck.

30. Maskinonga = muskalonge, a kind

of pickerel, large, overgrown.

31. Mangamagus = speckled trout.

32. Migizi — bald eagle.

33. Anzik= fish-duck (anzikwag).

34. Wabanzik = whitefish-duck.

35. Mbanaba nibanaba = a kind of

bear-bird (?) (mbanaba — larger
than sturgeon, spouts water up,
found in Lake Superior).

36. Cadae = pelican (looks like sea-

gull; catches fish and holds it in
a rack under the neck; Lake Su-
perior).

37. Kayack1 = sea-gull.

38. Nigabra'nisi = westerner (fowl

L.L.i).

39. Cigag = skunk.

40. Ami'k = beaver.

41. Pijyu — lynx.

42. W&bos — rabbit.
43.2 Adi'k — caribou.

45-48. Pagidciganan= goods, presents.

49. Anicinaba medawi — a person per-

forms the mystic rite (T.M.).

50. Same act as 49.

51 and 53. Aki'kok, tciba'kwan = ?
52. Midewagan nugisag asama gaya =

mystic lodge, wampum beads,

and tobacco (T.M.).

The rectangle represents the lodge of
the midewiwin. The winding
paths about the circles within are
the courses taken in the dance.

1 Probably Leech Lake.

2 44 omitted.

324

'o^mawagat; miu'widi nibawitniidam^nido, mri'diwpa'U'ndci mada-
'kidak madodusanan kayabadcitowad anicinabag wamidewiwadcin.
Minawa mi' tig pada'kizut, midawa'tig; mri'dac iman cigwa
andaguk midewigamik, miziwa inamun mi'kana i*i'man wigiwS-
5 mink. Iman dec abi'tawind mri'ma11 ka'kina asindwa midawaya-
nag, migisag, kackibidaganag, asama, kaya. anotcigago WcLnicicink;
oda'tonawa ina pagidcigawinan.

Igiwidac naganizidcig gagigitowag; miziwa udacindanawa anigu-
'kwag uwa a'ki kijig gaya kistcigami ka'kina gaya kiwi'tagljik
io wa*u*ndanima'k. Anind gaya awaslya8 udacimawan kingonyan
gaya. Minawa pajig manidowininiwan kaya dac, Nanabujun
udajimawan; ml8a'u ga'kina gago kauji'tod krr'kidowad; kaya-
dac uda( tonawan pagidciganan. Minawa nibiwa midcim ogizizanawa
wrkundiwad, ka'kina kago wanicicink midcim.

15 Kaya dac anawi oglki'kanimawan Ini'u kijamanidon, mra*'u
ka'kina kago taba'kunang; midac ri,/u i'kidowad wagonan pa-
gwisandamowad. Mri*'u ka'pagwisandamowad, ktnwanj tctbimadi-
siwad, kunimagaya tciminupimadisiwad tci'a*'kusisigwa, kuma gaya
nawatcimanawad awansiyag kingoyag kaya, kuman gaya tctminirr-

20 jiwaba'k, tclni'tawiging anotc minan, kunima11 tciminirrjiwabisi-
wad. MH'U ka'U'ndcipagidinigawad; kaya wawani tcini'tawlgra'-
wad unldcanisiwa tcinibwa'kanit gaya. Tibicko ningSgrjik ogrrn*
wadanawa ningobibon . Mri • 'u ka wV kwadci' towag : "A* pagic
kabapimadisiyan ! " krrnandamowad. Mrrdac H"'u kaega't ka'i*-

25 jiwabisiwad anicinabag, monjag awiya ki'kabapimadisi. Aniwak
gaya anind kinibwa' kawag anicinabag. Kawin gaya a'pidci
monjag awiya kraa'kusisi. Mri'u kaijipagwisandamowad.

1 All of this, of course, is symbolic language. Each of the Great Lakes is a

325

from thence standing in line that the (row of) sweat-lodges extend
which the people use whenever they perform the mystic rite.1

And there is a post that stands upright, a mystic post; and now
at that place is where the mystic lodge is, from every direction leads
a path to that lodge. Now at the centre of the lodge (52) are laid
all mystic skins, wampum beads, magic pouches, tobacco, and every
kind of thing that is precious; they place them there as offerings.

And they that take the lead discourse at length; they talk
about everything that is contained in all the length and breadth
of this earth and sky and the whole sea and the entire vault of
heaven. And some speak of the big game-folk and fishes. And
also about another manitou man, about Nanabushu, do they talk;
for it was he who created everything, so they have said; and so
they place offerings for him. Furthermore, much food do they cook
when they feast together, every kind of food that is nice.

And yet, withal, they know about the great manitou, for he it is
who passes judgment upon everything; therefore they speak of
what they desire to get by prayer. Now, this is what they wish
to obtain by prayer, that long life they may have, or that they
may have good health and not be sick, or that more abundant may**
become the big animal-folk and fishes, or that the weather may
be fair, that in plenty may grow all kinds of berries, or that
they may live upright lives. Thus accordingly do they plant seed
(in the ground) ; and (thus it is) that they are careful to bring up
their children so that they too may be wise. As of a day do they
refer to a winter. Therefore this is what they try to obtain : * ' Would
that I might live a long life!" (thus) do they wish. And this is
what actually happens to the people, often does one live a long
life. And some few of the people too are wise. And not very
frequently is any one sick. Such is what they ask for (in their
prayers).

lodge of the mystic rite; and the path of life, the path followed by the mystic
Otter bringing the rite, is lined with sweat-lodges.

326

A'prrdac kauxkwawlsiniwadcin ni'tam mri*'wa'pl pazigwlwad
midawiwad, pimajagamawag iman wlgiwaming, udota' pinawan
midawayana6 mlgisa8 kaya. Mamackut Idac nima'irdlwag, pangi-
jlni dac 'aVu wayabinamawint. Ugodanawan Ini'u migisan,
5 mri'dac madclsat 'a8a'u mlgis. Kawin monjag migisan pagidadisl-
wag. Anicagu udaminowag. Panimadac iskwa'tawad, minawa
ka'kina una*i*nawan ugackipidaganiwan migisan gaya. Panima11
minawa kiningopipon ml*r'u minawa a' pi ijitcigawad. Anawi nan-
ingutino nagamowag anicagu minwandamog nagamowad kawin
10 kauntcipapamanimasiwawat udcistcaguwan. , uj.^.< <

MIi'u ka*r'kitowad: "Klcpfn awiya nibut tcibaya' kamigonk

ta*i*ja, " kar'kitowat; "mrrwidi andacro'da'towad tclbayag."

Nanlngutino awiya kanibutcin, kl*a*pitclba. Mldac iu ka'inadci-

mut: "Ningri'ja iwidi tclbayag ayawad." Kitibadcimo ajina-

15 gwa'k tcibaya' kamigonk.

Mri*'u kau-jinondawagwa midawag.

MI*i-'u kau-'kitowad anicinabag, ningugljig a'pltandagwat awiya
kabapimadisit. Ugl'U'jIblna'a'wan ml'kanan ri,/u ajinagwa'k
pimadisiwin; anind kababri'gadawan; anind kaga, anawi; anind
20 abi'ta'i'jrirmagaton; anind anawi kaga api'tau'jamagadon ml-
'kanan; anind pangl ya'ta'i'jibrrgadawan, anind a/pidci pangl.
MI*i*'u aya mini'k pamadisiwad anicinabag, grr'kidowag.

Oglkacki'tonawa kaya ma'kunk krrjinaguzit. ^nicinaba klcpin
wi'panadcra'd wldcanicinaban.
25 Mri'u mini'k kaski'toyan tibadcimoyan.

Mra*wa wibanunk ayat midawinini kaya au ningabra'nunk
ayat ka'kina gaya kago ka*a*badci'towad ka' pi' tandagwatinig
ml'i*'u taba'kunamuwad. Mldac *i8i'u aji*u*nangindamowad kadi-
citiba'a*mwawad Ini/u anicinaban kamanido'kazunit.

1 The lodge stands east and west, with a door at each end.

327

Now, when they finish eating, then first to their feet rise they
who are performing the mystic rite, they circle about in the lodge,
they pick up the mystic skins and the wampum. And one after
another they go through the motion of hitting at one another (with
the magic pouches), and down falls the one that is struck at. They
blow upon the wampum, whereupon away starts the wampum
in its flight. Not often do they fling wampum at one another.
And later on, when they finish, they again lay away all their magic
pouches and wampum. Not till another winter has passed do
they then perform again. Yet nevertheless they frequently sing,
simply because they like to sing, and not on account of any desire
they have for the good of their souls.

This is what they have said: "When any one dies, then to the
world of ghosts one will go," so they have said; "for it is there
that the ghosts have a town." Many a time, when one has died,
from the dead has one risen. Whereupon then of this does one tell:
"I have been to the place where the ghosts dwell." One relates
how it is in the land of ghosts.

Such is what I have heard from members of the mystic rite.
[Added by Dr. Michelson.]

Now, this is what the people have said, like a single day is the measure
of one who has lived a long life. They mark the signs of paths which
indicate life; some are marked as far as the end; some scarcely so
far; some go half way; some paths, however, extend hardly half way;
some are only marked but a little way, some exceedingly short. Such
is the extent of life that people have lived, so they have said.

They also were able to look like a bear when they wished to do
injury to their fellow-men.

That is all that I am able to tell about.

That man of the mystic rite who is at the east, l and he who is at
the west,1 are they who pass judgment upon what they use and
what it is worth. Accordingly then do they set the price upon what
they shall pay the man who is to conjure.

328

39- Strong, Bitter Stick
(Wisaga'tig).

Ninguding paejik anicinaba pabamadisigoban no' piming; a* pidc,
nibiwa awaslaya8 pimi'kawa*, ki'tcimi'kanan ow&bandanan pima-
muninik. Gaga* pi owabandan wa' ka*i *gans, a' pidci mawija
a'plsinagwat I*i,u wa'ka*i*gans; megu ajra-'klyunk. Ugra-ninazi-
'kan 'a8a'u anicinaba. A'pl*i*dac ka'kanimigut ri*man andanit
kipizaga*a*mon. Medac agut saglnidcinigut: "Wawani, wawani!
Plndigan, nldci!" udigon.

Midac ajiw&bandank anode kago macki'ki H*'u tfnowa kaya-
badci' towad anicinaba ek nandawandcigawad, "onaman" ka*i'damo-

10 wad anicinaba ek. "A'kawaklgatacamin, nldci, " udig5n. "Panima
kIgaki'kino*a*mon a*i*nwatag u macki'ki." Midac a'kawa kl*a*-
camigut ma' kuda. Ka*ixkwawisinit ' a8a'u anicinaba6 mrr'u kl*u*na-
biwat. Klwlndamagut kadijitcigat klcpin wra*badci'tod mH''u
macki'ki; ka'kina andaswawanagisiwat — manidowancag, awasl-

15 yansag, kunima gaya, gitcra*waslyag, kuma gaya kapimisawat, kanu-
dci'i'ndwa — towag ka'kina iu towa macki'ki; kayaku anicinaba ek
wlsagi'i'tiwad udabadci'tonawa H*u towa macki'ki, unaman.
Klcpin ri,/u towa abadci' tod inini wi' kanonat i'kwawan, mlgd*i''u
panadci'irt.

20 Ka' kina uglpi*a*badci' tonawa anicinaba ek kinandawandcigawad.
Naningutino kawin kanaga uwlki' kandazin tci'uximut *a8a'u
awansi, kuma gaya ni'kag. Midac igu iu kaya win 'a£a/u i'kwa
andodagut Ini'u unamanan. Kuma gaya i' kwawag naningutino uda-
batcra'wan Ini'u unamanan. Kawin a'pidci *a8a'u i'kwa minasl

25 Ini/u unamanan; nanlzanadagwat i'kwa acimlnint Ini'u unamanan.
Pa'kan ijitcigata H''u naninguttnu wlmlnint *a8a'u i'kwa.
1 From the place of the food.

329
39- Strong, Bitter Stick.

Once oi^ a time a certain man was journeying about in the bush;
very numerous were the tracks of the game-folk (that he saw),
great paths he saw leading away. After a while he saw a hut,
very ancient was the aspect of the hut; it was covered over with
earth and moss. Up to where it was went the man. And when
his presence became known by the one that lived there, then out-
side came (the dweller). Whereupon he was told, while being
greeted with a shake of the hand: "Welcome, welcome! Enter
in, my friend !" he was told.

Thereupon he beheld various kinds of medicine of the sort that
people use when they go on a hunt for game, "magic paint" is
what the people call it. "First of all, let me give you food to eat,
my friend," he was told. "Not till later on will I teach you how
this medicine is used/' Whereupon, before proceeding further,
he was given the heart of a bear to eat. When the man had finished
eating, they then sat back.1 Then he was instructed what to do
in case he should want to use the medicine; that (it was for) all
things that lived, — insects, small animal-folk, or big animal-
folk or beings that flew in the air, the creatures that were hunted, —
for all such was that kind of medicine; or if people wished to make
love one with another, they used that kind of medicine, the magic
paint. If a man used such a thing when he desired to speak to a
woman, why, he rendered her powerless.

All the people have used it when hunting for game. Frequently
a game-animal does not even know enough to run away, the same
too with geese. In the same way, too, is it with a woman who
has had the magic paint used on her. And women too often use
the magic paint. Not often is woman given the magic paint; it is
dangerous when a woman is given the magic paint. In a different
way is it frequently put up when it is intended to be given to a
woman.

330

40. Magic Paint

(Unaman).

Kicpin awiya uckinawa misawanimat uckinigi'kwan kicpin
cinganimigut, wunazi'kawan a'kiwanziyan unandutamawan ini'u
unamanan. Mri'dacagut: "NInj mazinininsag uji, ta*a*gancri*wag
— paejik kin, paejikidac *a8a'u uckinigi'kwa. Kigawina *a8a'u ajini-
5 ' kazut. Awidac unaman pangi kigadasa kwaya' k uda'i'nk kayadec
iman tabacic maya ajimisawanimat. Kigadina *a8a'u mazininlns:
'Mri,u nongum ajipanadci'toyan klyau kidinandamowin ka'kina.' "
MH*U papiga a'pidci inandank wi'kanonat Ini'u ckinawan.
Nanlngutinu kaya, a'kiwanslyag udabatci'tonawa wipacwanimawad
10 uckimgi'kwan.

Kicpin gaya anicinaba abatci*a*d unamanan wlnisat awaslyan
mozon, adi'kwan kaya, kicpin mada*a*nat a'pidci uckinaminit, —
jabai a'pltinank *aVu awasi, — mH''u ajiabaa*nk I*r'u unaman.
Mi'tigons udabadcit5n; midac ajitangisitdt Ii*u mi'tigon I*iman

15 unamaning; awasidac pimi'kawad mri*man ajitantangisit6t kuman
gaya iman kisaga*g.*nk 'a8a'u awasl. A'pli'dac udisat ayanit ini'u
awaslyan ubinasi' kagon ; kawin ugi* kandanzin tciwajimut *a8a'u
awasl; kawin a'pidci mi'kawizi. Mldec iman ajinisat. Tgiwidac
nayansi'kawawat ini'u awaslyan anind ininiwag; klcpinidac i'kwa

20 wider i'wat cingublnsan udasan iman u'kadink. Kicpin asasik
mamandciguska; pagisininiwan u'kadan. Ml*ru ajinamzana'k
ri*/u towa macki'ki, rr'u "unaman" adaming.

41. Naming a Child.

Mri,/u ajictcigawSd o'cma11 Igi'u anicinabag. Kicpin awiya
wSbamad abinodclyan Igiwidac wanidcanisiwad unandumawan

331
40. Magic Paint.

In case some youth should desire a maiden, and if he should be
disliked by her, he goes to an old man (and) asks of him some magic
paint. Thereupon he is told: "Two little images do you make, let
them be small, — one (to represent) yourself, and one the maiden.
You shall mention her by name. And of this magic paint a little
shall you place directly over her heart, and also down there at the
place where you desire her. You shall say to the little image:
'Therefore now do I render you helpless in body and mind.'"
Whereupon at once is she very eager to speak with the youth.
Sometimes old men too make use of (the magic paint) when they
desire intimate knowledge with a maiden.

And if a man also wishes to use the magic paint for the purpose of
killing game-animals, a moose, or a caribou, if he is following close
upon a fresh trail they have just made, — as, for instance, the
trail of a game-animal made this morning, — then he unties (the
covering of) the magic paint. A small stick he uses; accordingly
he so places the stick as to touch the magic paint; and there
where the game-animal has left a track he rubs (the stick), or else
there where the game-animal has left a dropping. And when he
arrives at where the game-animal is, it comes to him; no sense to
flee away has the game-animal; it is without any wits whatever.
And so there he slays it. And they that go after the game-animal
are part of those men; and should a woman also go along, she
places some cedar-boughs upon her legs. If she fails to put them
there, she will find it difficult to walk; weak will become her legs.
That is the danger of that sort of medicine, that which is called
"magic paint."

41. Naming a Child.

This is the way the people of this place do. When a (woman)
vcs birth to a child, then the parents ask for a certain old man to

332

paejik a* kiwanziyan, kuma gaya, mindimoyayan. Ogagwadcimawan :
"Kawlnina kldawinasi 'a8a'u ninidcanisinan?'' Kicpin dac "Aye8"
i'kidot 'a8a'u a'kiwazni, kija. pang! kago ominawan, mamindaga
asaman. Midac (iei'u anawat tcru'ji'towad wi'kundiwin. Uwin-
5 danawa i'rwa'pl kljigatinig kadijitcigawad.

'AVwidac a'kiwanzl nanagatawandam ka'pi au'nabandank
magwa krpi*u*ckipimadisit klma' kada' kat. Kija unanagata-
wanfman Ini/u abinodciyan wa8winat. A'prrdac *i8iu udcidcisag
kljigat, iwa'pi klwawlndamowat wiwinkugawat, a' pi ka'kiji'towad
10 iu wi' kundiwin, unandumawan ini'u a' kiwanziyan. Kagonidac
ominawan agwiwin, kaya dac * i* i'u midcim ka'kijitag ominawan.

WInidac *a8a'u a'kiwanzi unanduman anint anicinaban, wlnigu
udonaniman mini'k kanandumindwa anicinabaeg. Midac iwa'pi
kagigitot 'a8a'u a'kiwanzi tajindank H*u kago kaki'kandank magwa
15 kru'ckinlgit; owawindan i'i'u ina'ka'ka wa*rjiwlnat ini'u abinodcl-
yan.

Ka'kina gagon wayabandank anicicinaba mrrma wandinamu-
wat anicinabaek wlndawasowat ; kuniman owa a'ki kuma gaya
ki'tcigami, kuma gaya pa*u''tig, kuma gaya andaso'U'ndanimak,
20 kuma gaya kicisog, anangog, ana'kwat, mi'tigog, asin, kunima gaya
ka'kina igi'u awasiyag ka'kina gaya igi'u kingonyag, kuma gaya
ga'kina pabamisatcig pinasiwag. Mrrma11 ga'kina wandinamuwat
wandawasuwat.

Nanlngutinu tcingwawitamog anicinabaeg wlndawasuwad. Nan-
25 ingutinu kaya nagamu *a8a'u anicinaba wandawasut; midac iman
magwa nagamut aniwlndank 'i8i'u ijini'kasuwin ajini'kanat ini/u
abinodciyan.

Mri'u ka*u*ndci'i'jitcigawad, nanlngutinu awiya kru*ndci-
pimadizi kicfcin k!wInzutabinodci.

30 Ka'kina dac wi'kidanawa 'i8i/u midcfm ka'kijidanik. Mlsai

1 In a dream while fasting.

333

come, or else an old woman. They ask them, saying: "Will you
not name our child?" And if the old man should say, "Yes,"
then in advance do they make him some little gift, especially some
tobacco. Thereupon they tell him that they will provide a feast.
They set the time as to what day they will hold it.

Now, the old man meditates upon what he has dreamed in a fast
during his youth. Beforehand he dwells in thought about the
child whom he is to name. Now, when the day is up, the time
which they have set for the feast, when they have arranged the
feast, they call for the old man to come. And something they give
him, such as a blanket, and the food that has been cooke^d they
give him.

Even the old man invites some people too, and he decides how
many people shall be asked. So thereupon, discoursing at length,
the old man tells of the things he learned while he was yet young;
he tells of the sort of name he intends to bestow upon the child.

Everything which a person sees1 is the source from whence people
obtain the means of getting names; it may be (of) this earth, or
the sea, or the rapids, or all the places from whence blow the winds,
or the suns, 2 stars, cloud, trees, stone, or all the animal-folk and all
the fishes, or all the birds that fly in the air. It is from all these
sources that they obtain the means of getting names.

At times the people speak in a loud sing-song when they are giv-
ing the name. And frequently the man giving the name sings;
accordingly, while he sings, he then pronounces the 'name which
he gives the child.

Now, this is a reason why they have kept up the custom, many
a time has one recovered from sickness when a child has been
given a name.

And they try to eat up all the food that has been cooked. Such

2 Perhaps sun and moon. — T. M.

334

ka'i'jitcigawad Igi'u anicinabaeg wandawasowadcin. Igiwidac ani-
cinabaeg kanwlnzunit unidcanisiwan wanldcanisingin ugandlnana-
mawan Ini'u kaminawat unidcanisiwan. Nanlngudinu mlnawa
ogawi'kunga-irwan Ini'u unidcanisiwan pagusandamowat ldnwanj
5 tcipimadizinit.

42. Commerce

(Adawawin).

Mlnawa pangi kagon nindibadcim ka'pH'jiwabiziyang mawija.
Kawi'ka ninglw&bandanzlmin wabickiwamldcim ; miya'ta awasin
wiyas kamlndciyank, clcibag kaya dec anodci kago na'tawiging
a' king, minan kaya kingonyag. Kawin maci kl*a*slwag weyabicki-

10 watcig. Miya'ta mamawitcigawinini ka*a*yat, mri'ma11 aniwak
ka*u*ndinamang ka*a*gwiyang. A'pidci kisanagat ka'kina kago.
Niswi wabijaciwag, mrr'u pajigwabik kri'nagizowad; cangwaciwag
niwin, mri''u pajigwabi'k; waguc, a'pidci wanicicit, ma'kadawa-
guc, nlwabi'k a'ta grrnagizu; coniyawaguc nljwabik a'ta kri*-

15 nagizu; nigik kaya nljwabik a'ta krrnagisu; udclg pajigwabi'k;
pijyu gaya pajigWcibi'k; ma' kwa a'pidci wanicicit niw&bik; nawatc
aganjlyit nljwabik; ami'k kaya nijwcibi'k, aganjiyit pajigwabi'k;
wajajkwag nictana, mri*'u pajigw&bik. Kaega't a'pidci kisanagat
wlpimadisiyang. Anica a'pidci klmanawag awaslyansag. Kawi'ka

20 coniya ninglminigosimin, miya'tagu ano'kadcigan kamackudona-
magoyang; kayadac kisanagat ano'katcigan.

1 Hudson Bay Company factor.

335

is the way the people do when they want to give a name. And
the people whose child has been named will regard as parent to the
child the one to whom they had given the child (to name). Some
time later on they will give another feast in behalf of their child,
with the prayer that long may (the child) live.

42. Commerce.

A few more things do I now relate concerning what used to hap-
pen to us in times gone by. Never did we see white people's food;
it was only game-meat that we had to eat, ducks, and the various
kinds of things that grew in the ground, blueberries, and fishes.
Not yet were there present any white people at all. The only one
(here) was the company-man,1 it was from (his) place that we
obtained a good deal of what we wore. Exceedingly dear was
everything. Three martens,2 it was a dollar that they were worth;
minks (to the number of) four, that (was) a dollar; a fox, one that
was very fine, a black fox, four dollars was all it was worth; a
silver fox was worth only four dollars; and an otter was worth
only two dollars; a fisher (was worth) one dollar; and a lynx
(was worth) one dollar; a bear that was very fine (was worth)
four dollars; a smaller one (was worth) two dollars; and a beaver
(was worth) two dollars, one that was small (was worth) one
dollar; muskrats (to the number of) twenty, that was one
dollar. Truly very difficult was it for us to live. Nevertheless
very numerous were the small-game folk. Never were we given
money, it was only goods that we got in trade; and dear were
the goods.

2 Skins.

336

43- The Fox and the Crow.1
(W&guc Andeg kaya).

Ninguding w&gus p^tbamiba* tod uglnisan w&bozon. Mldac
kr^*mwad abi'ta, ugin^g^nan abi'ta. Minawa klb^bamiba' to,
kawln minawa uginisasln wabozon. Mrrdac mi' kwandank udg.san-
dcigun w&bozon abi'ta klasa'pan.

5 Ninguding kaya win andeg papamisat ow&baman wabozon
gtbinit. Kistciminw&nd^m tclwisinit. Cayigwadac wamadangdci-
gat ow&b^man w&guc^n pldciba' tonit. Medac anwat: "Ha'wi,
ha'wi, ha'wi!" Mid^c kru'da'pinat klmadclnat, mi'tigunk klpQni;
a'pidci pa'kadab^n 'a8a'u andeg.

io WSgucidac uglw&baman krpunlnit andegw^n. Krrja iman
tibicko ^gozinit, medac anat: "Andek, kaeg&'t unicicinon pazi-
1 kim^n. A* pidci kimino' kwanaya. "

Mld^c minawa pa'pit; " 'Aa, 'aft, 'a*, (aft!" uzamidac ki'taw^ni
pa'pit; mri*'u ka*rjipicigunat w&bozon klp^ngicinun mi'ta'kamig.

15 Wagucidac uglnaw^dinan uwibozumg,n; uglpa'pi'a-n andegw^n,
"Hwau, hw^u, hwg.u, hwg.u!" Mldac kra-mwat. Andegidac klnicka-
dizi, anawi pa'kic pa'pi, " 'A», 'aft, 'aa, 'a*!" MH*d?c nindawa
kl'^*nip^sigwau*t.
MIsai a'kozit.

1 It is plain where this tale comes from, but it is simpler (more naive)
than the usual European versions; in fact, if the narrator had in mind any

337
43- The Fox and the Crow.1

Once on a time, while a Fox was running about over the country,
he killed a hare. Accordingly, when he had eaten one half of it,
he left behind (the other) half. Again he went running hither and
thither, but he did not kill another hare. Whereupon he remembered
his cache where he had placed one-half of a hare.

Once when the Crow too was flying about, he saw where there
was a hare. Greatly pleased was he, now that he was going to
have some food to eat. And just as he was about to eat, he saw a
Fox coming along on a run. Whereupon he exclaimed: "Hawi,
hawi, hawi!" And so, taking up (the meat), he carried it away;
upon a tree he alighted; very hungry at the time was the Crow.

Now, the Fox saw the Crow alight. He went over to the place
underneath where (the Crow) was perched, and this he said to him:
"Crow, truly beautiful is the garment you have on. Very hand-
somely are you clad."

And so when (the Crow) laughed, " *Aa, 'aa, *aa, 'aa!" too wide
did he open his mouth as he laughed; whereupon, when he dropped
the hare, it fell to the ground.

So the Fox seized his hare; he laughed at the Crow, "Hwau,
hwau, hwau, hwau!" Whereupon he ate (the hare). Now, the
Crow was angry, even though at the same time he laughed, " *Aa,
*aa, 'aa, 'aa!" And so with that he rose and flew away.

That is as far as (the story) goes.

of the morals usually attached to the European versions, he concealed them
absolutely.

SERIES III. Nos. 44-61.
(Told by Wasagundckqnk.)

44. Snapping-Turtle on the Warpath
(Mi'kina'k wantup^ni).

Ni'ngudingsa mi'kina'k wln^ntup^ni, midac ajin^ndwawamat
wawitclwat. "Awanan kaw!tclw^g% tclnsmtap^nlyan?" Midqic
Ini'u mozon na'kwa'tagut: "Nine', nine'!" Mozon klpitasamusaw^n
opapinsi'kawagan kagigizik^nk ; nab^na-a-ya*r krirjawackwani
5 kimiskwanidac kaya; miskukitcipison^n ogikitcipison^n ; midac
Ini'u tawa'i-g^nan ugraxonigwa-a-. Kaplcrirjikabawi'tagut, midac
ajikanonat: "Agataskuma kagwatcln!"

Midac au mons ajipapamipa'tod, upapapagi'ta'o*wan mi'tigon.
Mld^c ajikanonat au mi'kina'k: "Kawasa! Kitapo' kutclngwana-
10 nagu; ml kawln klwlwltciwinsin6n."

MI intawa kl*a*nimadcat au mons.

Mlsa* mlnawa ajiplbagit: "Awanan kawitclw^ga tcin^ntap^ni-
yan?"

"Nina', nlna'!" Pim^dwa'i-'kitow^n au ma'kw^n klpitasamusa-
15 wan. Cigwa iman pitagwicinon, "Ag^taga, kagwatcln!"

Midac papapasagupinat mi'tigon, kayat^c uglta'kwaman mi-
'tigon. "Mlsaguna ka*a*rjiyamban mawin^ciway^nk, " utigon.

L The request is chanted.

338

SERIES III. Nos. 44-61.
(Told by Wasagundckqnk.)

44. Snapping-Turtle on the Warpath,

Once on a time Snapping-Turtle desired to go to war, whereupon
he went about calling for them in whose company he would go.
"With whom shall I go when I go to war?" 1 And then by Moose
he was answered: "Me, me!" (He saw) the Moose coming along
on a walk. A coat he wore; on one side it was green and red;
with a red belt was he girdled; and then a hand-drum he had
hanging under (one) arm, suspended from the (other) shoulder.
And when (Moose) came up beside him and stood, (Snapping-
Turtle) then spoke to him, saying: "Pray, (let me see) you make
trial (of what you could do) !" 2

Whereupon Moose ran hither and thither, he struck first one
tree, then another, about the place. And then to him spoke Snap-
ping-Turtle, saying: "Impossible! You might have the (lower
part of the) femur (of your hind leg) broken by a weapon; so
therefore I do not care to go with you."

Accordingly then departed Moose upon his way.

And so again he called with a loud voice: "With whom shall I
go when I go to war?"

"Me, me!" came the voice of Bear when approaching hither-
ward on the walk. When at the place Bear was come, "Pray, (let
me see) you make trial (of what you could do)!"

Thereupon round about he went clawing one tree after another,
and he also bit the trees. "Now, this is just what I would do when
we rush to the attack," (he was told).

* In battle.
339

340
1 ' Kawasa ! Kitapo* kwutcingwananago. ' '

Mri*ma kr^*nimadcanit. Minawa agiplpagit: "Awan&n ka-
witciwaga?"

"Nine', nine'!"
5 Kaga't pa1 t^mnwawitamo8 madwana'kumigutcin. Midac anu-
winabit au mi'kina'k; mi'ta'k^mig ow&b^ma i8i'u miskw&tasiwa8 ;
kaga't osam minawa. Cigwa d^c ima klt^gwicinu8, "Agataga
kagwatclg!" ogri*n&n.

I*i'u d$c miskwatasiwa* tcanga* kwaniwa8, minawa ajioxi'kwanit
io miskwatasiwa8. " Mis$gunaka-a*rciyangib$n. "

"Misa' klnawa tciwltciwln^gug. "

Midac iu ka'rjimadcawat. Nic ogimawiw^g and^ciwat. Cig-
wad^c ^ninibawag. Pacig aVu w&gimawit inab^nd^m: "Cig-
wami nimawlnaciwamin, mintimoyay^gid^c kicik^ckimutang nlm-
15 pitcwabinigunanig. " Midac igu iu ^nin^gamut qtnikuckusit: —

"Micinkanwa, ninta'tawanigomin nintina'pawe."

Au mi'kinak acra-m^tcimigut, midac acip^siguntcisat; awi-
•ixit^ngickawat, mlsa acinicki*a*t.

Klgicabit^c pajik Ini'u witcrirgiman uganonig6n: "Intawa
20 kiwata!"

Mid^c ka*i*jiklwawat ninc witcogiman, au mi'kina'k id^c cigwa

madca utanang. Miskw&t&siwan nibiwa uwitdwan. Cigwa ota-

babandan&wa 68o'u udana. Saga*a*mid^c pajik a* kiwanzi, a' pan&gu

kabisa1 kwanig kiwi'taya*r; inabit, p^nagu miskwatasiwa8. Inan-

25 d^mid^c: ('NimawinanigunanigmawIn.,, Mid^ci8i'u ki'tcianigu'k

1 The going-out of fire is the symbol of the departure of life.

341

"Impossible! You might have the lower part of your femur
broken by a missile. "

Whereupon (from) thence went (Bear) on his way. Again he
called with a loud voice: "With whom shall I go when I go to war?"

"Me, me!"

In truth, many were the voices he heard in reply to what he had
said. And then to see (who they were) Snapping-Turtle looked;
on the ground he beheld the Painted-Turtles; in truth, (they were)
ever so many. And when over there they were come, "Pray, (let
me see) you make trial (of what you could do)!" he said to them.

And the Painted-Turtles lifted up their heads (from out of their
shells), back into their shells the Pain ted -Turtles drew their heads.
"This is just the way we would do. "

"Therefore then with you will I go."

Thereupon thence they departed. There were two chiefs among
their number. And now, as they journeyed along, they slept by
the way. One (of them) that was chief had a dream: "In the
course of time we shall make an attack, and by the old women we
shall be tossed into cedar-bark bags." Thereupon then he began
singing as he woke from sleep: —

"O Snapping-Turtle! that our fire was going out was what I dreamed." 1

When Snapping-Turtle was roused from sleep (by the song), he
then leaped to his feet; going over to (the singer), he kicked him,
whereupon he angered him.

So in the morning one of the chiefs was addressed by the other
saying: "Therefore let us return home!"

And then, after the two that were chiefs together had departed,
Snapping-Turtle kept straight on for the town. In company with
many Painted-Turtles he went. In time they came in sight of this
town. Now, out of doors came a certain old man, for there rose
much shouting everywhere roundabout; as he lboked, (he beheld)
Painted-Turtles without number. And he thought: "We are
being attacked, perhaps." Thereupon at the very top of his voice

342

aj ipipagi t : ' ' Anicinapatug ! miskwatSLsiw^g klmawin^nigunanig !
Aha'u, mindimoyatug! kiglck^ckimutawan naw^tinamu'k! Pln-
dcwapini'k igi'u miskwatasiwag!"

A' taiya ! A' ta ! Ataiya, mindimoyay^g sagitcikwaskuniw^g !
5 Uplndcwabinawa iEi'u miskwatasiwa8.

Mid^c iman w^nickwak^migatinik au mi'kina'k ajiplndigapa'tot
rrma capondawaning. Oglw&b^ma8 ^binodclya8. Pacig Ini'u acina-
w^tinat, ajiklckigwapinat; utcicakank aci'a'tot i8i'wa utucti-
gwanim. Minawa pacig aciklckikwapinat ^binotcly^n, minawa

IO acawaya*r utcitca'kang ajiplnawat.

Mlsa cigwa piplndigat pacig inini uglw&b^man ^binotciy^n
klckikwanit. Au mi'kin&'k cigwa wra'nisaga^a'm; acitapipinat
a8alnini, api'kan a*iximindcima'pinat, mid^c i8i'u acikita' kwawat.
Acisaga*a*nk ajiplpagit: "Abinodclya8 mi'kina'k uglklckigwapina8

15 nic! Pijaya'k, anicinabatug! oma cabuntawaning!"

Cigwad^c tatagwicinog ; Igi/u anicinabag mockinaw^g iu ja-
buntawan.

" Anlnd^cina ou kagitoyawank wa8au mi'kina'k?"

Pacigid^c a8a/u inini klgitu : " NInwanawatabinagu ! Waga' kw^tigu
20 kigapagi'tawanan."

Mid^c i8i'u mi'kina'k ajiglkitut: "Kawasa, kitablgwisitonawan
Ini'u kiw&ga'kwatowan."

Misagu i8i/u acitabwa' tawawat ini'u mi'kina'kw&n. Cigwa
minawa pacig a8a/u inini aciglgitut: "Icta! ickutang pinagu p$-
25 ginata."

Mld^c a8a/u mi'kina'k aciglgitut: "Kawasa! KitatcagiswawSg
Igi'u kit^pinotcimiwag. "

Cigwa d^c pacig undciglgito a8a*i*nini: "Kagatsa k^n^b^tc
tatcagisow^g. "
30 Minawa pacig a*i*nini: "T^ga pina! nibi'kang tawipa'kublwa-
pina a8a'u mi'kina'k!"

343

he called: "O ye people! by the Pain ted -Turtles are we being
attacked ! — Now, O ye old women ! make haste to get your cedar-
bark bags! Toss into them the Painted-Turtles!"

Oh, I tell you what! Oh, my! Oh, but (how) the old women
rushed out (of the wigwams)! In they flung the Painted-
Turtles.

And while there was din and tumult, Snapping-Turtle rushed
into a long-lodge. He saw some children. On seizing one of them,
he broke its neck; at his groin he placed its head. When he broke
the neck of the other child, at his groin on the other side he put
(its head).

And when back in came a certain man, he saw that his children
had had their necks cut off. Snapping-Turtle now was anxious to
go out of doors; when the man seized him, with a tump-line he
then bound him, whereupon he tied him to a post. Then, going
out of doors, he called aloud: "Snapping-Turtle has cut off the
necks of (my) two children! Come hither, O ye people! here at
the long-lodge!"

And presently many came; the people filled up the long-
lodge.

"And, pray, what shall we do to Snapping-Turtle?"

And one of the men spoke, saying: "Why, let us kill him with a
club! With an axe we will strike him."

Whereupon then Snapping-Turtle spoke, saying: "Impossible!
You might break your axes."

Accordingly they then believed Snapping-Turtle. Presently
another of the men spoke, saying: "Hold! then into the fire let
us fling him!"

Whereupon Snapping-Turtle then spoke, saying: "Impossible!
You might burn up all your children."

And now at this point one of the men spoke, saying: "In truth,
perhaps they might burn up."

Another man (spoke) : "Then come! into the water let Snapping-
Turtle be thrown!"

344

Mld^c i8i,u mi'kina'k ajikigitut: "Ya'i8! Nibi ningu'tan!"
P&'kic kistcimawi. "YaM nibi ningu'tan!"

A' taiya ! acipasiguntcisawat ininiw^g ; acinawatinawat ini'u

mi'kina'kw^n sagitciwclpinawat. Utanunawatinan i8i'u abano,

5 mlgu i*i'u anircipagwa'kupitonit iyo t^paciwan. MInawadac

mi'tigSns^n ut^ninaw^tinanan, mlgu i8i/u anlcipagwa* kupitonit,

Mri*'u ci'gwa acipa'kuplwapinit.

Ka'pa'kubiwapinit au mi'kina'k ajikanonat: "Migwetc, anici-
nabatug ! antotawiyag pa1 kuplwapiniyag ; mri 'raan kaya nin

10 andatcipimatisiyan oman nibl'kang. " Misa i8i'u clgwa krarnigoglt.
Pacudac K*ma minisapi'k ayani, midax iman acra/gwa'tat. Cigwa
dac aji'O'da'pinang utoctigwaniman, utcitca'kang mri'ma11 wati-
nsmg Inro'toctigwanimam. Mld^c iBi'u acipa'kunajig Inro'toctigwa-
niman. Mi' tigonsigidax unaba' kwa*a*n^n iniyotoctigwaniman.

15 Cigwadac aciggimadcit acinlmit; pakic nagamu unlmi'tonan
ini'O'toctigwaniman. Magwagu tax na^gamut anicinaba onondawa-
wan, kuniginin kima.dw&gamadciwa.n ini'u mi'kina'kwan.

"Anlcna, " i'kitowa^g Igi/u anicinabag, "katotawajik?"

' ' Apinagu mawinawata ! "
20 Tclmana^nidax utab^dci'tonawan; payacw&bamawat axipa'ku-
blnit. Misantawa sicigiwawat igi'u anicinabag. Kanigapawat
acammawa kltacinimiwan Ini/u mi'kinakwa,n. Taiya! misa cigwa
anuki'tcinickatisiwat igi'u anicinabag. "Anlcltugu ou kagltota-
wauik 'a£a'u mi'kina'kuc?"

25 Mlwlni-r'u ima na-a-ngapit a*au nigig, cigwaxlax a8awa waningwa-
nituganonan: "Taga, nigig! natanabawanutau. "

Misa iEi/u klmodc anawicipa'kubit, kwaya'k iwidi ina'kwaciwat

345

Whereupon Snapping-Turtle spoke, saying : ' ' Don't ! I am
afraid of the water ! " At the same time he wept grievously. " Don't!
I am afraid of the water!"

Ah! then up sprang the men to their feet; seizing hold of Snap-
ping-Turtle, they flung him out of doors. He tried catching hold
of the lodge-pole, but they pulled up their lodge-pole (together
with him). And next of shrubs he grabbed hold, whereupon they
pulled them up (with him). Then finally they flung him into the
water.

After Snapping-Turtle was thrown into the water, he spoke to
them, saying: "(I) thank (you), O people! for what you have
done to me, in that you threw me into the water; for the place
where I live is right here in the water." Thereupon he then went
down into the water. Now, a short way out was a rocky island,
and it was there he came up out of the water. And in a while he
reached for his heads, from his groins was where he took out those
heads of his. And then he skinned them. Upon sticks he stuck
those heads of his. And in a while he sang a war-song as he danced ;
at the same time that he sang, he danced those heads of his. And
while he sang, the people heard him; lo, they heard Snapping-
Turtle sing the war-song.

"Now, what," said the people, "(what) shall we do to
him?"

"Why, let us attack him!"

So canoes they used; (and) when they were in easy view of him,
then into the water he dived. And so on that account back home
went the people. When they were landing, already again was
Snapping-Turtle dancing. Ah, but now were the people angry!
but it was no use. "What in the deuce shall we do to that fool of
a Snapping-Turtle?"

Now, at the place was Otter living as son-in-law; and presently
his father-in-law spoke to him, saying: "Come, O Otter! go dive
after him."

Thereupon in secret did he try to dive, straight under the water

34^

and^cig^madcinit Ini'u mi'kina'kw^n. MTn^gw^n^gu iu ka'irndci-
wib^migut.

Au mi'ldnak acipa'kublt ^ndun^gickawat; ^nHnabit klblta-
gw<iciwawan, acicagackamikip^gisut. Cigwa ima tibickotcaiya r
5 acimawinawat, acinawatamat.

Misa oman kinawatqunigut om^macra* dac; ajimock^mut a8a'u
nigig. Kamockamutid^c pipagi : " Mi' kinak ninta1 kw^mig! "

"Antianami'k?"

"Nlyank!" m^dwa'i'kito.
io " Kin^gangina? "

"Kawln, niyank."

Midac i8i'u ajigigitut 'a8a'u mi'kina'k: "Pama ^nimi'kig pit-
wawitamowat kig^p^gitamin."

"Anic kakltot^m^nk?" i'kitowag Igi'u anicinabag. Mi'tigwa-
15 ki'konid^c udanum^dwawawan.

"Kuwisu mi'tigwa'ki'k. "

Misa mlnawa kasklgin utanubiti'kubitOnawa anicinabag.

"KGwisu kaskiginlni."

Misa ajikigitowat anicinabag: "Anlc na misa' gaga't tcinisigut
20 a8au nigig Ini'u mi* kina'kwan."

Pacigid^c a8au inini ajikigitut: "Ninsa nindak^cki' ton i8iwa

tcipltwawa'tawa'pan Igi/u ^nimi'kig. " Misa cigwa u'pwag^n^n

kraina*kunigat: "Ambasano, ^nimi'kitug, picaiyu'k! nondagusi-

yu'komankra*yayank!" Kauxkwa gagigitot ca*rgwa pitabwawi-

25 t§mo8.

1 At the penis.

8 There is a joke here which the translation does not bring out. It consists in
a play on two words for "penis." In the answer Otter uses an archaic word
found only in story, and in the question the ordinary word is used; and, as the

347

he went to yonder place where Snapping-Turtle was dancing the
war-dance. But it so happened that (Otter) had been seen from
over there.

Snapping-Turtle then went down into the water to meet him;
when on the way he looked (and saw Otter) coming through the
water, then down towards the bottom he dodged. When (Otter
was) directly overhead, he attacked him, quickly biting hold of him.

And so here 1 (Otter) was bitten and he was overcome; then up
to the surface came Otter. And when he came up, he called aloud :
"By Snapping-Turtle am I bitten!1'

"Where has he bitten you?"

"At my penis!" 2 he was heard saying.

"At your penis?"2

"No, at my penis!"2

Thereupon then spoke Snapping-Turtle, saying: "Not till the
Thunderers come a-roaring will I let him go."

"What are we to do?" said the people. And upon the wooden
(kettle-)drum they tried to beat, but in vain.

"Impossible is the wooden (kettle-)drum. " 3

And so next with (muslin) cloth 4 did the people try in vain to
make a noise.

"Impossible is (muslin) cloth." 3

And then spoke the people, saying: "Perhaps it is true that
Otter will be killed by Snapping-Turtle."

And one of the men spoke, saying: "I might be able to make
the Thunderers come a-roaring." Thereupon then he pointed his
pipe toward the (various) directions: "Now, O ye Thunderers,
come! make the sound of your voices heard here where we are!"
After he had made an end of his talking, then came the sound (of
the Thunderers).

two words are nearly alike, the joke lies in the failure of the others to under-
stand what Otter is saying, but at the same time to guess correctly.

* Said by Snapping-Turtle.

4 For a drum-head.

348

"Cigwa animi'klg!" udinan Ini'u mi'kina'kwan a8a'u nigig
magwa uminddmamigon. Cigwa ima titickotcaya'I* pimitanwa-
witamo* mlsa i8i'u ajipagitamigut. Anfcra-gwa'tat awa nigig.

Misa iu a'kosit.

45. Vagabond
(Matdniniwaga) .

5 Anlc Matdniniwaga ajini'kasut. Kawin ningutd owlgiwam
ayasinini; mojag miya'ta pana papimusat. Ninguting papimusat
saga-i-gan owabandan; kamataplt iu saga'i'gan, ajai'nabit, pacu'
owabama8 anicinaba* utaminonit. Ki'tdpa'tinlnowa; anind paga-
•a'towawa8; kaya pasi'kawawa8 i8iwisa i'kwawa8; anind kaya
10 kwackwackwanatowawa8; minawa anint pa'padnitiwa8.

Midac i8iu anlcimadcat, utaninasi'kawa8; payacwabamat, mi-
dgwa i8iu aniku'plnit; a'pitdgu payacwabamat mi dgwa iu ka'kina
kra-nigu'pinlt. "Anlc wini*i,u wantcitotamuwat?" inandam.
"Minotcisagu ningaku'pl. " Anicigu'pi'pa'tod H*u umi'kanani.

15 Ka*a*gwita'krwat uglw&bandanan Ini'u wigiwaman. Fi'wa, na-
'tamickang iu wlgiwam acita'papit, kawin ganaga awiya owa-
bamasln. Migu' i8i'u acipijijiwa'tanig, intawa anicimadcat. Cigwa
uglwabandan capundawan; ajita'pabit, kawin ganaga mlnawa
awiya abisiwan. Inabit pindik ana* kanan migu i/u acitatangisininig.

20 Kagatsa omisawinanan. "Ambasano, ningakimot. " Acipindigat.
A'pitcidac wanicicininig ajrcrda'pinang. Anlc midac iu acipagitci-

1 A game of tag. The players draw sticks from a bundle held in the hand of
a certain one. The one getting the longest stick is "it;" the one he tags becomes

349

"Hear the Thunderers!" to Snapping-Turtle said Otter, while
he was yet being firmly held by the bite. When directly overhead
came the roar of (the Thunderers), then was he freed from the
bite. Then out of the water came Otter.

That is as far as (the story) goes.

45. Vagabond.

Now, Vagabond was the name by which he was called. No-
where did he have a wigwam; all the while was fie \ simply
walking about. Once, while walking about, he saw a lake;
when he came out upon the lake, (and) while looking about,
he saw not far away some people at play. They were in
great number; some were playing ball; and at the double-ball
game played the women; and some were at pky jumping, and
some at tagging the head.1

Accordingly, when he continued his way, he started over to
where they were; when he was in near view of them, they were
then going up from the lake; when he was very close upon them,
then were they all on the way up from the lake, ''Why are they
doing this?" he thought. "Nevertheless I will go up from the
lake. " Then up from the lake he went, running along their path.
When he was come at the top of the hill, he saw the wigwams.
Into the first lodge that was in his way he peeped, but not a single
one he saw. Since it was empty, he therefore continued on. Pres-
ently he saw a long-lodge; on peeping in, not a single one again
was there. As he looked inside, (he saw) reed mats lying edge to
edge (the full length of the lodge). Truly eager was he to possess
them. "Well, I will steal (them)." Then in he went. And the
one that was exceedingly beautiful he picked up. So thereupon he

his partner, and his side increases in number as fast as the players are tagged;
and the last one left is then "it." Thus the game continues of itself.

350

wanat Ini/u udasaman pamomat; mldac iman acitatiba'rginat iman
utana'kaning, acro'cowani'kanat; aciombiwanatminawa, anlcisa-
ga*a#nk. Nawatcigwa animadcipa' to. Pacu anitagwicing, awlya
onondawan : " Ae-e*'8! Matcininiwaga kitana'kaniminan klki-
5 motcimigunan ! Ha'a'u, piminicawata!"

Ajimadcat ki'tci anigu'k, panagu pizaza* kwanit ; animadca
ki'tci anigu'k. Kaga't kaga'prrgu pacu' abanabit, owabama*
ininiwa8; misa cigwa sagisit. Intawa unantawabaman mi'tigon
tciwlmbini'kisinit; pacu' ogiw£baman mi'tigon wimbini'kisinit,
io acipindigapa'tot. Ka'plndigat misa i8i'u acia*ba*a'nk i8i'u pimi-
wanan; utasaman acikipicimat iwiti kapiu-ndcipindigat; acawai-
utana'kanim acri'jikisitot.

Mldac Igi'u anicinabag a'kitowat: "Misa' iman tclwanawank.
Ha'a'u natciwagagwatwag ! "
15 Kaga' t acinatciwagagwatwawat. Cigwasa' opidonawan Ini'u
waga'kwaton; ci'gwa madcigawa a8a'u mi' tig.

"Mimawini'u kaga't tcinisigoyan," inandam. Otasaman aci-
mockina'a-t ini'u oto'pwagan. Acra-rna'kunigat mldac ajiklkitut:
"Ambasano ogawipwawlgawawan!"

20 Kaga't Igi'u anicinabag uta'pitcipwawigawawan. "Anlcitug
na kagl'totamang?"

"Tagapina mi'tig paciba'u'k. "

Ca rgwadac acipaciba' *u'nt. Kago owabandanawa Igi'u anicina-
bag. Mldac ajiklgitowat: "Minawinri,u i8iyo'pan. Misa' i8i/u
25 gmisank. "

Asamandac winini/u.

"Misa i8i'u ani'ixiklwata!" i'kitowag. Anijigiwawat, misa
cigwa klsagitotat. Acimadcat, mlnawa saga-i-gan owabandan;
inabit, nawagam minisinatawanga ow&bandan. "Taga, ninga-

351

put down his pack of tobacco that he had on his back; and then,
wrapping it up in his reed mat, he made a pack of it; then, lifting
it upon his back again, he went out of doors. He then set out
upon a running gait. When a short distance upon his way he was
come, he heard some one (saying): "Alas! by Vagabond have we
been robbed of our reed mats! Come, let us pursue after him!"

When off he started at full speed, then continually did they
whoop (at him) as they came; on his way he continued at full
speed. In truth, when (they were) near at hand (and) he looked
back, he saw some men; thereupon then was he scared. Accord-
ingly he sought for a tree that was hollow; near by he saw a tree
that was hollow, then in he ran. When he got inside, he then
untied his pack; with his tobacco he closed up the place by way
of which he came in; then on the other side he hung up his mat
spread out.

And then the people said: "It is there that we shall pound him
to death. Come, go get your axes!*'

Truly then went they after their axes. In a while they fetched
the axes; presently they began to fell the tree.

" Perhaps now I shall surely be slain, " he thought. With tobacco
then he began filling his pipe. Then he pointed toward the various
directions, and this he spoke, saying: "Now, may they not (be
able to) cut down the tree!"

Verily, the people were unable to fell the tree. "Pray, what
shall we do with it?"

"Why, just shove something into the tree."

And when it was pierced, something did the people see. Where-
upon they said: "Perhaps it is his lungs. Therefore we have
killed him."

But it was the tobacco.

"Accordingly let us go home!" they said. When back home
they went, then it was that out he crawled. When he departed
thence, another lake he saw; while looking about, he saw an island
of sand far out upon the water. "Well, I am going over there,"

352

•I'ca," inand^m. Kaga't aji*i*jat ajiw&band^nk awlya pimi'ka-
wanit. "Am^ntcigic wiw&bam^g awagwan ayawigwan!" Misa
i8i'u nayab iwiti acrrcat iwiti ka'prirndatablt. Ajikasut, mid^c
&jra*'k$ndot; wlpagu awiya untcimock^muwan, w&bickisiwan.
5 Kuniginln micibicin! Aciyaba'wat Ini/u otasaman acimockina*a*t.
"Ambasano, t^wi ki'tciposangwamut! Kaya d^c tawikisina,
nigirirtuni'k tawra*'pi'tatin! MH*'U pitcln^g karcikuskusit."

K%a' t i8i'u anig^skatagam^tinini iu saga*i -g^n, ki' tcimbiwa
anigackatinini; nOntagusi ml'lcw^m. Kaga't i8i'u aji-a-'pitatink.

10 Mri'/u pitcln^g kuskusit a8a'u micipicl. "E>, nintusamigwam ! "
Ca'i'gwa wipimipa' kupi, kuniginln ajijonca' kwisat. Ajiki* tcimawit,
mguiwaglgitow^n : "Anibas^no, nink^nawapamigub^nku kistci'a*-
sin. Kicigunkigu undcipisut. "

Kaga'at pidwawabisow^n. Cigwasa' acip^ngicing, kawln g^naga
15 wi'twasasi.

Minawa ajiklkitut: "Keyabi abiting naw^tcit^c t^mintito a8au
9sin!n

Mldac kaga't nawatc kiciw&wabisow^n. Acip^ngicink, kawln

k^ngtga twasasi. Mid^c iu a' pi m^dwaki' tcimawinit. Cigwa m$d-

20 waklckuwaw^n. "Misa' kaga't niboyan," m^dwa'i^kitow^n.

Pidwawabisowan ini'yasinln, a'pitcisa minidit5wan Ini'yasinln.

Mid^c kaga't i*i'8 m^dwaki' tcimawinit.

Kaklckowanit m^dwagigitowan : " Ind^cka matasagunlyan

mH*'u pawan^gipan a*a*kitcipi'kwa'kocip. Caw^nungid^c mrr-

25 witi pimamadcat. Nin^ntawanima oman tcipit^gwicing. " Cigwa

pldwawayanim^tini caw^nung ina'ka kaya, onondawan pidwawa-

1 The water-monster.

353

he thought. Verily, when thither he went, ho then saw where
something had left the sign of its footprints. " Wonder if I shall
see who that may be!" Accordingly back he went to the place
from whence he had come forth upon the view. Hiding himself,
he then lay in wait; and in a little while (he saw) something come
up to the surface of the water, it was something white. Behold,
it was a great Lynx! l Untying his tobacco, he then filled his pipe.
"Now, let him fall into a very heavy sleep! And may it be cold,
to the depth of an arm may (the water) freeze! It is then that he
may wake from sleep."

Truly then did the lake begin to freeze, very thick did it freeze;
the noise of the ice could be heard. Truly to that extent did it
freeze.

Then itwas that the Great-Lynx awoke. "Oh, Islept too long!"
Now, he intended to go back into the water, when, lo, he slipped
upon the ice. When aloud (Great-Lynx) wept, (the man heard) him
say: " I was once blessed by a great rock. From the sky was where
it fell."

In truth, (he heard) the sound (of a stone) come falling (through
the air). When it fell, not a whit did it break through the ice.

Again then he spoke, saying: "Let there be another stone even
yet larger!"

And then, sure enough, (he heard) the sound of a bigger (stone)
come falling (through the air). When it fell, not a whit did it go
through the ice. And that was when he heard him weeping grie-
vously. Presently he heard him cease crying. "Therefore now I
shall surely die," he heard him say. He heard the sound of the
stone come (through the air), very big was the size of the stone.
Thereupon truly did he hear him begin weeping aloud.

After (Great-Lynx) had ceased crying, (Vagabond) heard him
say: "Behold, when I had been ten days in a fast, then it was that
I dreamed of the great Teal. From the south was the place from
whence he came. I am anxious for him to come here now." Soon
there came the sound of the wind from the direction of the south,

354

pisunit. Cigwa iman tibick6tcaya*r ow&b^man tcipi'kwa'kocip^n.
Ow^bgtndan gaya mi nibi'kanig inabit iwiti wa' kwag^miw^ninig iu
saga'i-gan; inabit pibiguckawan ini'u mi'kwgtmin. Cigwa iman
namatabinit Ini'u micipicin, mid^c iman cigwa t^gwicinun ini'u
5 mi'kwamln pibikuskanit iman n^matabit.

, Midac acipa'kublt. Kaga't ki'tciminwantam ajikigitut: "Am-
bas^no tawi ki' tciosam^nimut! T$ga ombacim kra-'prtanima'k
a8a'u M^tcininiwaga!"

Mid^c i8i'u animadcipa' tot. Kagatsa mamitawant^m wrirm-

10 bacit. Kaga' pi acimindcima1 kwlt mi' tigonsig, acipa' kwa' kiyasinig.
MInawadec mi'tigunk iwiti icpiming anugita'kwi; aciw&pasininig
iniyo ugigickaganan pingwacagit. Kaga'plgu i8i'u uniciciwa* acipa-
'kwatacinit. Anic na ug^naw&p^migon Iniu micipicin. Mld^c i8i'u
ajikfkitut: "Anic, misa i8i'u ka'i*cip6ni*arg a8a'u M^tcininiwUga.

15 Anic na, kaya win w&wlyac ningltotag, mid^c i8i'u wiwiy^c wantci-
totawag. "

Misa' pinawitcit k'r^gota.

46. The Gnome
(Tcakapas) .

Tcakapas omisay^n wigiwan odaiyani. A'pitcisa $ganci'yi au
tcakapas. Ca'rgwasa ml ninguting sasagitota imasa antawat.
20 Cigwa mi mamadatamut, af'kwa kawinsa ogickowe*a*sIn; a'pitci
gaga't on^nlnawrrgon. "Wagutugwanigic i8iu ka*u*ndcigicku-
wea-gub^nan?" inandam. Mid^c i8i'Q mi'tigwabins^n ajruxi-
' tawat.

Ka'kici'tawat, kaga't minw&nt^m au tc^gapas i8iyomi' tigwapit.
25 ^gwatclngidac moc^g aya a'I'mva*nsiwit. Nigutingigu ow&b^man

355

(Vagabond) heard the sound (of the great Teal) coming. Presently
yonder straight overhead he beheld the great Teal. He saw also
where there was water while looking towards the other end of the
lake; while looking (over there, he saw) the ice was breaking up
on its way towards him. Presently (he saw) seated yonder Great-
Lynx, and then came the ice breaking up at the place where he sat.

And then into the water (Great-Lynx) went. Truly pleased he
was when he spoke, saying: "Now, may there rise an exceedingly
great wind! Pray, waft away Vagabond with such a great wind!"

Thereupon then he started on his way running. In truth, he
was much disturbed in his mind when about to be borne by the
wind (through the air). At last, when clinging to a small tree, it
was blown up from the roots. And next to a tree aloft (on the
heights) he tried to cling; when off blew his garments, he then was
naked. And at last his testicles were blown off by the wind. Now,
of course, all the while he was being watched by Great-Lynx.
Thereupon then he spoke, saying: "Well, therefore now I will
leave Vagabond alone. Now, I^had a trick played on me by him,
and that is why I turned a trick on him. "

And so the buttocks of the ruffed grouse now hang aloft.

46. The Gnome.

The gnome's elder sister had a wigwam. Very tiny indeed was
the gnome. Already now was he just beginning at times to crawl
forth from the place where they dwelt. When he then began to
cry, the woman was not able to make him hush; very sad, in truth,
was she made. "With what in the world can I stop him from
crying?" she thought. Thereupon then a little bow and arrow she
made for him.

When she had finished them for him, truly glad was the gnome
that he now had a bow and arrow. And out of doors was he all the
while shooting (with his bow and arrow). Now, once he saw a little

356

ini'u ki'tciki'tciganaciy^n i*iman misi'kang, mid^c i*i'u anicipimwat.
Nigutingigu SLcinisat Ini'u ki'tciki'tciganiciy^n. Acip^gitciwapinat
Iniyomi' tigwabin acinaw^ti'nat Ini/u ki'tciki'tcigan&ciy^n, kawln
id^c ug^ckinasln. Midqtc i8*i*'u ajikanonat umis&yan: "Nimisa11!
5 pinaci nimicwa!"

"Iyan, kawln kitanisasl!"

"Nacka kuca pisaga*a'n, nimisa11 kaga't kuca ninisa au pinaci."

Kaga't ajisaga^'nk a'r'kwa, inabit kicingicinon iniu pinaciyan.
"Iya, kaga't nangw^na!" Mldac iniwa uclmayan ni't^m taya-
10 pipinat, acik^cki' tot utotclman ini'yocimay^n. Ka'ixkwa'O'tcimat
aciota'pinat Ini/u pinaciyan; anlcipidiganat.

Ka*irn$biwat mid^c iEi'u kiglgitut a8au tcakapas: "Ambas^nona,
nimisa, ninga*u*papl*si'kawaganin$n! Anic pa'kun." Mid^c
i8i'u acipa' kunat ar' kwa. Anigasklgisow^n ini'u pin&ciw^n,
15 ajasa'kanat. Ka'kici*a*t ajikanonat: "Misa iu ki'kici'a'g."

"Agat^ga ningagutcipisi'kawa. " Tcakapas ariplsi'kawat, mlsa
iei'u acitabickawat. Amba, kagatsa minwant^m. Og^nonan
omisanyan: " Kaga' tiguna, nimisa! nlngagicos, MIsagunaiu kaya
nibayan ka'^'gwiyan aeau nimpinaclwayan. T^ga ningagutcisa-
20 ga*$*m." Tcakapas ajisaga*a*nk, mlguca guna iu aci'O'tabat^nk
i8iwa w^n^ckitlni. " Nimisa11! kawln wi'ka ninga'^bisi tcr^'nta-
wantcigayan H*wisa kimi'tigwapi'kawiy^n. Ningutingigu ninga-
tibi'kant. K&gu' win sEtgisi'k&n tibi'kantiyan. Migu iu ^nimadca-
y5n, nimis^!"

25 Anrrjimadcat, ningutingigu ugiw&bandan saga*rgans, kago ow&-
b^ndan imasa w&ntcika'kitciwaninig i*i'u sibi. Kuniginin, ud$ni-
nasi'kan. " Awiya mawin ayatug uman, " in^nd^m. "T^ga ninga-
bigubiton." Misa kaga't ogiw&b^ndan pipigwayanig; migu ifi'u

357

chickadee at the place of the fire-wood, whereupon he began shoot-
ing at it. By and by he then killed the little chickadee. Dropping
that bow of his, he then quickly caught up the little chickadee, but
he was unable to carry it. Thereupon he spoke to his elder sister,
saying: "O my elder sister! a bird I have hit (with my arrow)/'

"Oh, you could not kill one!"

"Then just you come outside, my elder sister. Truly I have
killed the bird."

In truth, when out of doors the woman went, she looked, (and
saw) the bird lying there. "Why, it is really true!" And then
that little brother of hers took she up first (in her hands), and with
all the fervor within her she kissed that little brother of hers.
After she was done with kissing him, she took up the little bird;
then she fetched it indoors.

After they were seated, then spoke the gnome, saying: "Please,

0 my elder sister, let me have a coat made from it! So take off
the skin." Thereupon the woman then skinned it. When the
skin was made dry, she tanned it. When she had finished it, she
then spoke to him, saying: "Now I have finished it."

"Oh, let me try it on!" The gnome then put it on, whereupon
it fitted him. Ah, truly happy he was. He spoke to his elder sister,
saying: "Truly now, O my elder sister! I shall be warm. And
besides, when I sleep, I shall use my bird-skin for a covering.
Now, let me try going forth out of doors to see (how I shall look)."
When the gnome went outside, why, he was just trailing his (coat-)
tail. "O my elder sister! never shall I be at home, for I shall be
away on the hunt, now that you have made me a bow and arrow.
And sometimes I shall be away over night. Never be alarmed
when I am gone for the night. Therefore now do I set out upon my
way, O my elder sister!"

As on his way he was going, by and by he saw a small lake, some-
thing he saw at the top of the falls of the river. Lo, up to it he
went. "Something, no doubt, must be here," he fancied. "Now,

1 will crush it." Whereupon truly he saw something that was

358

acikicitanig. "Kaga't mawin awlya kiwujimowag." Midac i*i'u
anicimadcat iwiti slbink. Ningutingigu papa*i*nabit ogiwabaman
awlya sagi' kwakumunit, mlsa cigwa umi'tigwabin ka'i'kwatawat.
Acikagimaat, mlsa i8i'u ajipi'mwat. Misa gaga't ajinisat. Ta,
5 gaga* t minwandam aci'a'gwacimat. Anlcimadcat, midaciguna iman
ajiu'ndci'kanat. Midac ii*u ajikiwat, anitatababandank andawat,
anigigitut: "Nimisa, awlya ninglnisa!"

Ajisaga*a*nk ai'kwa, pidasamusawan ; kawin gago owtbanda-
mawasin ini'u uclmayan. "Wagunandac na iei'u kani'toyan?"

10 Tcakabasidac oganonan iniyomisayan : "Kaga'tigu awlya nin-
glnisa. Taga ican migu i8i'u pa*u'ntcikawayan, pacudac mrrma
saga'rgan andagu' k. Midac pacu iman tciw&bamat a8awa kanisag."

Kaga't ajipindigat a*i*'kwa utabi'kan ajro*da'pinang. Anici-

saga*a-nk, anicimadcat. Kumagu a* pi tagwicink, kaga't ugiwa-

15 bandan saga-igan; ogiwabaman abinit ami' konsan. Kaga't min-

wantam. Midac iEi'u anicigiwat. Aba' pic ka'tagwicing i8i masa

andawat uganonan uclmayan : " Kaga* t ingwana, nicima, kiginisa. "

Midac iei'u ajigigitut tcagapas: "Taga pa'kun! Ningau-'kunasi-
nan. MH,/u ijra'sa'kac. ,?
20 Kaga't ai-'kwa aji'a'za'kanat. Aba'pic ka'klcra-t ajikanonat:
"Misaiukrklci-a-g."

Kaga'tsa minwantam tcakapas. "Nimisa11! kawin wi'ka nin-
gagikatcisi. "

Ningutingigu wandcru'ci' tawan ini/u uclmayan ajikanonat :
25 "Anin, nicima, wa-rnano'klyan?"

359

hollow; even yet was It waim. "Verily, perhaps the creatures
have fled." And then he set out along the course of the river.
And once, while looking about here and there, he saw something
sticking its head out of the water, whereupon he then strung his
bow. Creeping up to it, he then shot at it. It was true that he
killed it. Ah, truly happy was he when he took the creature out
of the water. Then away he started, for there at the place was
where he left it. And so back home he went; while coming along
in sight of their home, he kept on saying: "O my elder sister!
something have I killed!"

When out of doors came the woman, (she saw) him coming along
on a walk; but she did not see her little brother with anything.
"What is it now that you have killed?"

And the gnome spoke to his elder sister, saying: "In truth,
something have I killed. Do you go along the path that I have
come, and not far away over there is a lake. It is near there that
you will see the creature that I have killed."

Truly then inside went the woman (and) got her tump-line.
When on out of doors she went, she then set out upon her way.
When some distance she was come, sure enough, she saw a lake;
she saw a little beaver that was there. To be sure, she was pleased.
And then back on her way home she went. When she was come
at yonder place where they lived, she spoke to her little brother,
saying: "In good sooth, my little brother, you killed something."

Thereupon then spoke the gnome, saying: "Please remove the
skin! Let me have it for a robe. And then do you tan it."

Of a truth, the woman then tanned the skin. When she had
finished it, she then spoke to him, saying: "Therefore now I have
finished it."

To be sure, happy was the gnome. "O my elder sister! never
shall I be cold."

And once, when her little brother was preparing to go away,
she spoke to him, saying: "What, my little brother, do you now
intend to be busied with?"

3^0

"Ka, mwi'kri guclm."

"Anin tac win mamwatc ningutci witacigI*u*gucimoyan?"

"Aye1, untcitagu ningutci niwltacigru*gucim; nfwi'kagwami-

tasugunl. Kagu prixi'kan. Misa i8i'u cigwa tcra*nimadcayan."

5 Cigwadac aniiximadcat, utunabandan tciza' katanig. Cigwa

owabandan ningudci za' ka# tanig. Cigwadac acra'bawat Ini'u

utami'kwayanan, acitatipa'i'gicink; misa i*i'u ajinibat.

Ningutingigu wa'awidac gisis oglwabaman cingicininit. "Am-

basano, wawiyac ningatoatwa a8au tcakabas. Taga, ningagagwa-

io wutcipusuman Ini'u o'kunasan." Kaga't au gisis aciganawabamat,

ki'tci'anigu'k uganawabaman; nomagigu kanawabamat ml*i,u

cigwa aji'irtciposunit iniyo'kunasan a8a/u tcakapas.

Ningutingigu kuckusit tca'kapas ugigwlna wlcigipinan. Midac
iu aci'5'nickat kuniginln ugiwabaman tca'kapas a'pitcisa utcipuso-
15 wan Iniyo'kunasan. "MImawina,a,u kisis ka*i*citcigat, " inandam.
Misa cigwa tci*a*nigu'k ajimawit. Ka'klckuwat, minotc utamru'-
ciwani'kanan iniyo'kunasan. Midac iu anicimadcat kiwat. Ci-
gwasa utababandan i*i*'u andawat, midac tca'kapas kaga't aniciki-
1 tcimawit.

20 Magwagu namatapit a*r'kwa klpimawiwan Iniyoclmayan. Midac
i8i'u acikanonat Iniyoclmayan: "Anln antiyan mawiyan?"

"Nacka kuca, nlmisa, wabam a8a'u ni'kunas!" Aciwaban-
daa*t, aciwabamat a'i-'kwa; ugiwabaman utciposunit. "Anin
ka'ixitcigayan? KIninagu kigrixictciga?"

25 "Kawln, nimisa, kisis ningltotag, niwlnisadac. "

"Anln, niclma, katina1 pinanat i-rwisa tcinisawatipanan?"

36i

"Oh, nothing! I am (only) going forth to fast."

"Why is it necessary that you should go somewhere to fast?"

"Why, for a purpose do I wish to go somewhere to fast; I wish
to see if I can (stand fasting) for ten days. Don't wait for me.
It is now time that I was on my way." And while on his way, he
sought for a place that was sunny. In a while he saw a place that
was sunny. And when he untied his beaver robe, he then rolled
himself up in it (and) lay down; whereupon he then went to sleep.

And by and by the Sun beheld him lying there. "Behold, a joke
am I going to play on the gnome. Now, I will try scorching that
robe of his." In truth, when the Sun gazed upon him, with all
his might did he fix his gaze upon him; and for only a little while
was he gazing upon him, when the robe of the gnome began to
scorch.

When in course of time from sleep woke the gnome, he pulled
upon (his robe), first this way, and then that. Whereupon, when
he rose, the gnome was surprised to see that all over had his robe
been scorched. " It must have been the Sun that did it, " he thought.
Thereupon as hard as he could did he weep. After he had ceased
crying, much against his will he rolled his robe into a pack. And
then he started on his homeward way. In a while he came in
sight of where they dwelt, whereupon the gnome of a truth began
to weep bitterly.

And while the woman was sitting (in the wigwam, she heard)
her little brother come crying. Thereupon she spoke to her little
brother, saying: "What is the matter with you, that you should
be crying?"

"Just look, 0 my elder sister! look at my cloak!" When he
showed it to her, then the woman saw it; she saw that it had been
shrunk from heat. "What were you doing? Was it you who
did it?"

"No, my elder sister, the Sun did that to me, and I will kill
him (for it)."

"How, my little brother, will you get at him to kill him?"

3&2

"A8, nimisa, ninganisas^gu. T$ga, ka*u*nagwag£niyan.M

"Wagunan d$c iu ka'U'nagwaganiy^mb^n?"

"Ana'tis."

Anicina ana' tis utanumlnan Ini/u oclmayan.

5 Ajikanonat umisay^n: "Kawfn kuca iu! Ana'tis kuca niwrir-
nagwag^ni!"

Anlc na mlnawa utanumlnan iu bimina'kwan. "Kawln, nimisa,
kawln awazinon!"

Amc aciwawanant^nk a*i*'kwa. Anlc, misa cigwa aciki'tci-

10 mawit tcakapas; kapayai*mawi. Anlc a'pitci kwlnawlnantam

a'i*'kwa. "Pisanapin!" utamrrnan iniyuclmayan. Ka'kina kago

■ utanumlnan, misagu i8i'u kawln wlklckuwasiwan. Kaga'plgu kaya

win mawi asa'u i'kwa, kaga'tsa tcigwlnawlnant^m. Kaga'prrsa

pacig umlcigwan acipa'kwatcipitot. "Ocrwam niclma, kagu' win

15 samablgandankan."

"A*, nimisa, mrcrwa ^na'tis, mrcrwa." Acisamablgant^minit
mit^c i8-i*/u ow&b^ndan piwabi'kons; kumagu a' kwabig^tini.
Mlnawa acisamabik^tamk, mldac kaga't tciginwablgatinig. "Mlsa
ya*cr kawundcln^n^g au glsis."

20 Misagu i8i'u cigwa ^nimadcat tcakabas; kawln pwanawi'-u'si
icptming icat. Cigwa utoti'tan klcison umrkanani ow&bandan,
mid^c iman ajr^'gotot. Ka-rckwa'^'gotot karciklwat. Ka't$-
gwicink owa a'ki, mld^c oma wansabit. Cigwasa miyagotcinon
Ini/u glsison; cigwa kaga ododi'tamini iman klwra'gotot. Ningu-

25 tingigu nogickawan Ini/u glsison. "MImawIn iu cigwa n^gwanag,"
inand^m. " Kaga* t ningi' tciminwand^m n^gwanag au kisis, "
i'kitu. Mri*u cigwa nag^mut tcakabas: —

3^3

"Ay, my elder sister, I will certainly kill him. Do (give me
something) which I may use for a snare."

"And what shall I give you with which to make a snare?*'

"Some fine thread." ,

And of course some fine thread she tried to give her little brother,
but it would not do.

Then he spoke to his elder sister, saying: "It is not that! Out
of fine thread, I tell you, I want the snare!"

So then next she tried giving him cord. "No, my elder sister,
it is not that!"

So the woman was at a loss to know (what to give him). Well,
then it was that grievously the gnome began to cry; for a long while
he cried. Naturally very much disturbed in mind was the woman.
"Do be quiet!" she would say in vain to her little brother. All
sorts of things she tried to give him, but even then he was not dis-
posed to cease from his crying. And at last the woman also began
crying, for of a truth she was perplexed to know what to do (for
him). Finally one of the hairs from off her vulva she plucked out.
"Here is this, my little brother, but don't you ever touch it with
your tongue."

"Ay, my elder sister, that is the thread, that is it!" When he
touched it with his lips, then she saw it (was) wire; it was about so
long. When again he touched it with his tongue, it was then in
truth very long. "It is with this that I will kill the Sun."

Accordingly then on his way went the gnome; he had no trouble
going up (into the sky). In a while he came to where he saw the
path of the Sun, and so there he hung up (his snare). When he
had hung it up, he then returned. After coming back to this earth,
it was then from here that he kept watch. In a while (he saw) the
Sun ascending on high; then (the Sun) was about to arrive at the
place where (the gnome) had hung up (the snare). By and by
(he saw) the Sun halt. " It may be that I now have him caught in
the snare," he fancied. "Of a truth, I am mightily pleased to have
ensnared the Sun," he said. Therefore then sang the gnome: —

3^4

"Nimisa, nimisal
Kisis, nagwana! "

Misa cigwa au kisis klwabit. Cigwadac ki'a*nikackltibi'kadini;
a'pitcidac anigackitibikatinig, cigwadac ajiklwat. ^ayacwandank
5 andawat, cigwa pacu a'pitci, anlcimadclyank: —

"NimisawS, kisis nagwana,
Kisis nagwana."

Magwagu nanamadapit a'i'kwa kipinagamowan Iniyoclmayan.
Cigwa piplndigawan kiglgitowan: "Nimisa, kisis nagwana!"

10 "Anln acitcigayan? Kiba' tatciga, niclma. Kawin wl'ka tagi-
cigasinon klcpln kaga* t ni'sat wa-a*'u kisis. Kawlnina kago
kita'i'jictcigasl i8i'u tcipa'kicwatipan?"

"Anln, nimisa? Kaga't ninglnickri*k iwisa krirtcipuswat Ini'u
ni'kunasan. Wawiyacidac kaya win nindotawa a8au gisis. Ninga-

15 wipa'kicwa. " MIdac ri'u ajiklkitut tcakapas: " Ambasano,
manitowancitug! ondacayu'k!"

Kaga't cigwa tagwicinog ka'kina' kagacapitawat. Ugra'nduma
mlnotci kanaga kaya win a8awa kInujackinjInwawabigunodcI.
Anlc migu i8i'u kra*'pitcitibi*katinig. Cigwatac acimadcawat

20 misa gayabi kawin bwanawi'irsi icpiming icat Ini/u klsison;
agawagu ickutawiwan. Ajrirtisawat mlgtri,/u- aclckutawaninik
jsj/u unagwagan. MIdac Ini'u ni'tam ka'kwutclciwan kanonat:
"Ambasano, awipa* kandan iu nagwagan ! " Cigwadac aci'a"-
'paginat unagwaganing.

25 A'tiwa, kawagitcia-'kisunit!

Caylgwa mlnawa pa'kanisinit, ami'kwanidac mlnawa Ini/u awi-
•a*nu*i*ci 'a*' paginat. Misa gayabi kitcagisunit. A8! misa cigwa
ka"kina a'pl anugra-' paginat mini'k kagacabitanit, ka'kina awlya
mlsagu tcagisunit. MIdac a'ta wa*a'/u ayat klnOcuckinjIwawabi-

365

"O my elder sister, O my elder sister!
The Sun is caught in the snare!"

Thereupon then the Sun struggled (in the snare). And presently
then it began to grow pitch dark; and when it began to grow so
very dark, then back (the gnome) went. When he perceived that
he now was near home, then ever so near, why, he then began
singing: —

"O my elder sister! the Sun is caught in the snare,
The Sun is caught in the snare!"

And while (alone) the woman was seated, (she heard) her little
brother come singing. Presently (she saw) him come entering in,
(and heard him) say: "0 my elder sister! the Sun is caught in the

snare

"What are you doing? You are causing mischief, my little
brother. Never will there be day if in truth you slay the Sun.
Can't you do something to cut him loose?"

"Why, my elder sister? Verily, I was angered by him when he
scorched that cloak of mine. So a trick am I too playing on the
Sun. I will go cut him loose." Thereupon spoke the gnome,
saying: "Come, O ye little animals! come hither!"

Verily, then came all they that had sharp teeth. There was
summoned the Mole (sharp-nosed mouse), even though his coming
was deemed not worth while. Now, by that time the night was
exceedingly dark. And when they set out, still yet was the Sun
unable to rise; and hardly any fire had he yet. When they got
to where he was, on fire then was the snare. And so it was first
to the Woodchuck he spoke, saying: "Now, go bite off the snare!"
And then he flung him at the snare.

Oh, how he burned into a ball!

Then another that was different, the Beaver, he next flung, but it
was no use. And like the other he also was burned up. Alas! and
so it was with all them having sharp teeth that he flung in, but to
no purpose, every creature then was burned up. And the only one

366

gunodci. Anlcna a'pidcigu udanawaniman ajik^nonat: "Amc
kindle a'ta. Kicpin pa' kamasiw^t, kawin wl'ka t^glcigasinon.
Klcpln pa'kam^t kawin wl'ka g^nisigosl. " Misa i'u mini'k ka-
ganonat; aci*o*da*pinat aci*a''paginat ima un^gwaganing. 0w&-
5 b^man t^tltibatamaxsunit; intigugucagu owlpa'kaman acinawat.
Ningutingigu acipa' kamanit, misa cigwa kipa' kamanit.

Anicinaba8 ka' ta' k^mig krixiwab^t, i' kitobanlg anicinabag;
Ifawlnd^c wl'ka ogipinisasin ^nicinaba Ini'u w&w£bigunutcly§n,
mri*'u ka'pru'ntcicitcigat. Kawin wl'ka ogipinisasin.
10 Misa iu cigwa klmadci'tat op^pwatanat mini'k ka' tcagisunit,
misa' nayap kl' pimatisinit ka* kina. Clgwad^c ki( klwaw^g. Kat$-
gwicinowat &ndawat oglk^nona kawltclwad : " Mli* 'u ijima-
dcayu'k."

Kaga't ajimadcawat, ml cigwa nayap kra*niglcigatinig.

15 K^baya'Hxl^c pisan kra-ya tcagabas. Midac igwa aniwa'k
kr^-niminditut, ml*i*/u kiwapinat upinaclwayan^n. Midac igwa
kr^'ndawibamat Ini/u kagagiw^n, cigwadac uglnisan. Midac
ka*ixipinat iindawat, uglkatnonan umisay^tn: "Pa'kun," ugri'nan
Iniyomisay^n.

20 KSLga't ajipa'kunat a*i-'kwa, kl*a*sa'kanat Ini'u kagagiwayanqtn ;
tcagapas ka*ixiplsi'kawat, mls^gu H*u kltabickawat. Ningu-
tingigu ajik^nonat umisay^n: "Ambasa, ningamadci'ta w&w&cka-
ciwag tcinotci*a*g." Kaga'tid^c nlbiwa oglnisa8. Midac rru
ka-ixik^nonat Ini'u umisayan: "Mrrwa klni't^m tcimadcitaiy^n

25 tcra*w^n^twa. " A'pHxl^c ka' tcagaw^nat a*r'kwa, mlnawa
oglk^nonan Iniyomisay^n : "Tasa'kwa'i'g^n uci'ton, mri-man
icrqrgoc. "

Kaga't aci^-gonat a*i-'kwa.

367

then that was left was the Mole. And of course with much disdain
he regarded him when he spoke to him, saying: "Now you are the
only one left. If you do not bite (so as to set) him free, never will
it be day. If you bite (so as to set) him free, never will you be
killed." And that was all he said to him; taking him up in his
hands, he flung him at the snare. He beheld him swing and whirl
(hanging to the snare); and it seemed as though he would bite,
setting free (the Sun), so it looked to him. And then by and by,
while biting off (the snare), he then got it bitten off.

To the people of ancient times did this happen, so the people
used to say; and never did the people kill the mole, for it was on
account of what it had done. Never did they kill it.

Thereupon he then set to work breathing upon all them that had
been burned up, whereupon back to life they all came. And now
they went back home. When they were come at where they dwelt,
he spoke to them with whom he went, saying: "Therefore now you
may depart hence. "

In truth, when away they went, then presently back as before
came the light (of day) again.

For a long while at leisure remained the gnome. And so in time,
when he was growing bigger, he thereupon cast aside his bird robe.
And then he went seeking for the raven, and presently he killed one.
Accordingly, when he fetched it home, he spoke to his elder sister,
saying: "Take off its skin," he said to his elder sister.

In truth* when the woman flayed it, she then tanned the raven-
skin; when the gnome had put it on, he thereupon found that it
fitted him. And by and by he spoke to his elder sister, saying:
"Behold, I am now going to begin hunting deer." And of a truth
many he killed. And then afterwards he spoke to his elder sister,
saying: "It is now your place to set to work fetching them."
And when the woman had fetched them all, again he spoke to his
elder sister, saying: "A rack for drying meat over the fire do you
make, and there hang up (the meat)."

Verily, then the woman hung up (the meat to dry over the fire).

368

"Misa i8i'u tcitawSbaniciyank, mldac ata i8i'u ga'rnano'klya
tcigro-tayan. Wabank niwimadca." Wawabaninig ajimadcat
tcibwanawa' kwanik owabandan saga'i-gan opigamani, mrrwii
wabamat anicinapa a'kwawanit; anijinasi'kawat. Pacwapamai
Ini'u pa*i'ckwa*i'cininit ajikigitut tcagapas: "Ambasano ogawi-
mindciwabama8 iu gigonya8 a8a'u caclngcink inini!"

Kagatsa omintciwabama adi'kamagwa8. Magwagu cingicin^
awlya klpitwawacinon ; aci*a-gwasa*rginang Ini'u uta'pa'kwanai
oglwibaman kwlwisansan kagagiwayanan wapaplnsi'kawaganinit.
10 Acikanonat: " Kagatsa wa*a,/u matcikwlwicancic. Taga aniklwan,
masina'O'tawanagiciyan. "

Anlc misa' aniiciklwat tcakapas; pacugu anitagwicink, ani'i-
jiki'tcimawit. Kumagu mini'k kra*nimawi. A*rgwa utababandan
andawlt, misa minawa aniki' tcimawit.

15 Magwagu namadabit ar'kwa kibimawiwan Iniyocimayan. A*r-
gwa pindigawan acikanonat: "Anin andiyan?"

"Nintanu*u*tisag Igi/u anicinabag, mldac i8i'u a'piwadisagwa
pajig a8a/u inini ningri'nanima: 'Ambagicsa' mindciw&bamat i11
gigo^a1 ! * Kaga' tidac udanumindciw&bamat. Ka*uxikabawi( ta-
20 wagidac ninglwabami'k kirrjikanojit: 'Amandcikkra'u madci-
kwiwicancic mazina'5'tawanagicit pa*i*nano'kigwan! Mrr'u anici-
klwan!' Mldac iu kapicikiwayan. Kagatsa nimbrrnigawagan-
dam. Tagatac, nimisa11, madutusunikan."

Kaga't ajimatutusunigat a'r'kwa. Ka'kici'tot matotusun,

1 Raven's guts are said to be tangled up, and so the garb of the lad called
forth the epithet.

369

"Now it is that we should be able to live through the winter,
and then all that I shall need to do is to visit (with my friends).
To-morrow do I wish to start." On the morrow then he departed;
before it was noon he saw the narrows of a lake, and at that place
he saw some people who were spearing fish (through the ice);
then he went over to where they were. When he was in easy view
of them that were at the end towards him, then spoke the gnome,
saying: "Would that the man who is lying down might see fish
abundantly!"

Sure enough, he saw whitefishes in abundance. While lying there,
he heard the sound of some one coming; on opening the cover he
was under, he saw a small boy clad in the robe of a raven. Then he
spoke to him, saying: "Truly, but you are a good-for-nothing
little boy. You had better go back home, for your entrails are
tangled in a snarl." *

So therefore back home went the gnome; and when he was
getting close to home, he then began to weep aloud as he went
along. For some time he wept as he went along. In a while
he came in sight of his home, whereupon again he began crying
aloud.

And while the woman was seated (at home, she heard) her little
brother come crying. When in he came, she then spoke to him,
saying: "What is the matter with you?"

"I tried visiting some people; so, when I came to where there
was a man, I wished him (this thought): 'Would that he might
see fish abundantly!* And, sure enough, he saw many (fish),
but it did no good. When I came up (and) stood beside him, I
was given a look, after which he said to me: 'Wonder what this
good-for-nothing little boy has come to do, he whose entrails are
tangled into a snarl! Now go on back home!1 And that is why I
have returned. In truth, I feel humble. And now, my elder
sister, put up a sweat-lodge."

Of a truth, the woman set up a sweat-lodge. After she had
finished putting up the sweat-lodge, then the gnome went in.

370

ml*i-/u tcakapas ajipindigat. Misa cigwa uclmay^n m^dwagagi-
gitowan: "T$ga\ tapa'kadaw^g Igi'u anicinabag!" Misa i8iu
aci*ickwam§d6tot. Ajigaglkitut kumagu mini'k: "Aye8, k^ba-
ya*H*gu misai ka*i*ji*rcayan igi/u anicinabag. "

5 Cigwa ajimadcat, cigwa minawa ow&b^ma8 anicinaba8 mi geyabi
a'kwawanit, minawa pajipickwacinon ininiwan. "Kamawin awisl-
'i'tug a8a/u kam^tcik^nocit!" inandam. Ogagima-a*n. "Taga,
ugawimindciwab^ma klg6nya8!" udinaniman.

Kaga't aVrnini umindciw&bama8 i8i'u ^di'k^magwa8. Awlya
io klpltwawacinon ajipa'kigit, a'tiwa kinlbawiw^n kwlwisasan! Aji-
kanonat: "0, nl'ta, ondas! t^ga' kawitcicinomin. ''

"Kagatsa ^mbas^nS ningawim^ndciw&b^mananig Igi'u gingoyag."
Kaga' t umindciwib^mawa8 nlbiwa unisawa8. A* pitci wana-

gucininig ajipa'klwat. Cigwadac ug^nonigon ininiwan kwiwisans:
15 "Migu gaga't tciginondab^niciyangib^n. Ninglnondamin abiting

oman kipitagwicinuw^nan. Intawat^c kin ka'kina klgqrtayawag

igi'ugigonyag.M

Tcakabas idqtc oggtnonan: "Kawin. Nic &'ta ninggtnimadclnag,
mri*wa ka'i'ciki' tciminwant^man. Migwetcsa maciy^n igi'u g!gon-
20 Y3g-" Tcakabas anicimadclnat Ini'u gfgoya8. Cigwasa upindiganS
andawit.

"Iya', nas^na kagima'k^ndwan^g!"

Tcakabasid^c ug^nonan Iniyomisay^n : "NT ta ningimini' k ogo'u
gig6ny<jg."
25 Misa i8i/u klmadci'tat a*i*kwa ki1 k^bacimat i8i/u gi'gonya8. Ka-
ga' t wawani wisiniw^g. Misa i8i'u acitibi' k^tinig kawin idac nibasl-
w^n iniyocimayan. Migu pitab^ninig ug^nonan Iniyocimay^n :

37i

And then presently (she heard) the sound of her little brother's
voice saying: "Now, may the people be in want of food!" And
that was the extent of his conjuring in the sweat-lodge. Then he
discoursed at some length. "Ay, (it will be) a long while before I
go to the people."

In time then he set out, when again he saw some people who
were yet spearing fish (through the ice), likewise a man that lay
at a place (nearest him). "Wonder if it be not the one who
spoke (so) ill to me!" he thought. He walked stealthily up to
him. "Now, may he see fishes abundantly!" was the wish he
had for him.

Sure enough, the man saw whitefishes in abundance. When he
heard the sound of some one coming, he opened (the covering he
was under), and what did he see but a little boy standing there!
Then he spoke to him, saying: "My friend, come here! Why,
we will lie (here) together (to watch for fish)."

"Verily, now may we see many fish."

In truth, they saw many, (and) they killed many. When it
was late in the evening, they ceased spearing for fish. And
presently the boy was addressed by the man saying: "It is true
that we might not have gone through the winter. We heard
that you once came to this place. So therefore do you keep all
the fishes."

The gnome then spoke to him, saying: "No. Two only will I
take away, for with that shall I be quite content. (I) thank (you)
for the fish that you have given me." The gnome then set out
upon his way with the fishes. In time he fetched them into where
he (and his elder sister) dwelt.

"Oh, now you must have stolen them from somebody!"

And the gnome spoke to his elder sister, saying: "By my friend
was I given these fishes. "

Thereupon to work set the woman boiling the fishes. Verily,
with contentment they ate. And when night came on, her little
brother did not sleep. So, when the dawn was breaking, she spoke

372

"Anln, nlnclma, uglnibasiwan? Kiwi* kugwatciminisa manu win-
dgmawicin."

"Anln, nimisa? Klgiplnicisaga'klminina? Kawin ina awiya
kosinan kaya au kiganan? Misa i8i'u wandcinibasiwan. "

5 Cigwadac ajikanonat *a*i* kwa : " Niclma, klnisawag kosinan
kaya au kiganan. Oma pacu ki8tciwadciwink kltacinisawag; mri'ma
ayawat Igi'u manitog midac i8i/u kanisiguwat. A*I*dawa'kwag
mi'i-wa ajini'kasowat Igiwa kanisawat klnigri'gunabanlg. Misa
iei'u, tcakabas, ki'kantaman wantci'5'sisiwang. Kaga't manitog,
10 kawin awiya udakackitosln iu tcinisa'pan."

Tcakabasidac kiglgito: "Aye8, kawin awiya ayasi oma tcimani-
towit. Ningarcanag." Misa cigwa umi'tigwabln kro'da'pinat
kimadcat, kwaya'kidac ka'rnlniganit Iniyomisayan, ija'. Cayigwa
odababandan iu kistciwadci'u, midac i'i,/u anrrjimadcra-nk: —

j c " A*rtawa*kwage ninantunagickawag,

A*I*tawa'kwage ninantunagickawag
Ai'tawa* kwage ninantunagickawag.1'

Cigwadac unondago pamagu aninagamut. Klnibawiwa8 nlciwa8
irrdawayai*, octigwaniwa8. Misa iu ajinisat mindcinij. Kaga't
20 minwantam. Midac iu aciklwat; cigwadac ka' tagwicink omisayan
acikanonat: "Mi*i*'u klnisagwa Igi'u manitog."

"Iya, kawin niclma, kawin kitanisasig ! "
"Nimisa11, taga awiwibam!"

Kaga' t acimadcat a*i*' kwa, misa gaga' t kra^wiwabamat. Kagatsa
25 mama'kadandam. Midac i8i'u acikanonat Iniyoclmayan : "MH'U
pisan ici*a*yan. Nawatc pisan ayayan tawu nicicin."

1 1 am partially responsible for the translation. — T. M.

373

to her little Drotuer, »a^in6, "Wky, my little brother, have you
not slept? I ask of you that you please explain to me the reason
why. "

" How was it, my elder sister? Did we simply without cause grow
up from the ground? And were there none that were our father
and our mother? That was the reason why I did not sleep.*'

And then to him spoke the woman, saying: "My little brother,
slain were our father and our mother. Not far away on this great
mountain they were killed ; manitous dwell there, and it is they
who killed them. l Bears-with-Heads-at-Both-Ends were the names
of those that slew our parents. Therefore, gnome, now you know
why we have no father. Truly, manitous are the creatures, and
nobody is able to kill them."

And the gnome spoke, saying: "Ay, there is no creature here
powerful enough to be a manitou. I will go to where they are."
So then, taking up his bow and arrow (and) departing, straight
along the way his elder sister had pointed with the finger he went.
Finally he came in sight of the great mountain, whereupon he began
singing: —

"Bears-with-Heads-at-Both-Ends do I seek to encounter,
Bears-with-Heads-at-Both-Ends do I seek to encounter,
Bears-with-Heads-at-Both-Ends do I seek to encounter."

Now, he was heard as he went singing along. Up stood two with
heads at both ends. And then he slew them both. Of a truth,
he was pleased. Thereupon he came back home; and when he
arrived, he spoke to his elder sister, saying: "Now I have slain
the manitous."

"Why, my little brother, you could not kill them!"

"My elder sister, do go look at them!"

Verily, then departed the woman, whereupon in truth she went
to see them. Sure enough, she was surprised. Accordingly then
she spoke to her little brother, saying: "Now rest quietly by. It
will be better if you remain at leisure."

374

Tcakabasidac uganonan Iniyomisay^n : "Kawin pisan niwra*-
yasi. Kigrrnin wimadcigiyotayan. Wabank ningamadca."

Kawabaninig madca tcakabas. Kumagu a' pitagwicing ow^-
bandan saga *i *gan ; awiya ow&baman ; kaga' t mamanditowa8
anicinaba8 tacinotami* kwawa8. Acinasi'kawat, cigwa owabamigo.
"Undas!" udigo. Anic anijinasi'kawat. Kaga't mamanditowa8.
Kaga't watciwink mi*i*man andanit newatcra-nit mlsami' ko8.
Cigwadac kanonimawan pajig. "£mba, awra-ca'"!" Kanonadac
tcakabas: "A'kanton."

io Midac ri*man kaglmindiwag Igi'u wlndigog: "Manu! ugapa-
'kuplpinigon au tca'kabas, kaba'pra-nanan."

A*I*gwasa ta'kwamatciwaw^n; kata'kwam^tciwanit, cigwa iwiti
upapagwana-a-n andanit. Cigwa ima kwackwaya'kwicinon ki'tci-
•a*mi'kwan. Ajinantugamipinanit mlsaajinlwanira'nit. Ta, kaga't

15 minditowan! Mlnawa ml geyapi kwackwaya'kwicinon. Ajinantu-
gamipinanit; aciki1 tciwapinanit acinlwanu*a*nit. Cigwadac nlbiwa
unisani tci*a-mi' kwa8. Ickwatc pacig caylgwa madca ami' k. Cigwa
ima kwaskwaya'kucin, cigwa ima. "Ha ha'u, tcakabas, nawatin!"
'A, unawatinan inl'u ami'kwan! Acra-gwawapinat kinamadapi-

20 wan. Ka-a-gwawabinat, migu Ini'u umitigwabln nawanawat. Kani-
wanawat aciyaba*a-nk uda'tcap. Aci'O'ciwani'kanat, aci'U'mbi-
wanat; anlcimadcat kiwat. Kumagu a' pi anitagwicink madwagi-
gitowan: "Mlgucana i8i'u, ma'kaminang tcakabas kltami'kumina-
nin! Anlndac iu no'pinanasiwang?"

375

And the gnome spoke to his elder sister, saying: "I do not
wish to remain quietly by. I told you that I was going to do some
visiting. To-morrow I shall depart/'

When the morrow was come, thence departed the gnome. When
some distance he was come, he saw a lake; somebody he saw;
truly big were the people that were busily hunting for beaver.
When he went up to where they were, already was he seen by them.
"Come hither!" he was told. So on up to them he went. Of a
truth, big were they all. Verily, like a mountain was the place
where lived the monster-beavers that were being hunted. And
presently a certain one (of the men) was commanded: "Come,
go chase them out!" And the gnome was told: "You lie in wait."

And now at yonder place, whispering one to another, were the
Windigos. "Never mind! let the gnome be drawn into the water,
we will laugh at him."

Already now was (the man) getting to the summit; and after
he got to the top, he then began poking holes into their dwelling.
It was then that (he felt of) a great beaver bumping against some-
thing. When he felt in the water with his hand for it, he then killed
it with a club. Ah, but it was truly big! There was still another
that was knocking about against something. Then he felt in the
water for it with his hand; when he pulled it out, he then laid it
low with a club. And now he was killing many monster-beavers.
At last there was still one beaver left. Now yonder it bumped
against something, now over there. "All right, gnome, catch him
quickly!" Ah, but he quickly grabbed the beaver! When he drew
it out of the water, then down (the beaver) sat. After he had
drawn it out of the water, then with his bow he clubbed it to death.
After he had clubbed it to death, he then untied his bow-string.
After making a pack of (the beaver), he then lifted it upon his back;
then on his homeward way he started. And after some distance
he was come, (he heard) the voice of some one say: "Oh, but the
gnome is taking our beaver away from us! Why don't we follow
after him?"

376

Gaga't paji'k ubino'pinanigon, cigwadac utatimigon; pa*i*ciur-
ta'pibinigut Iniu wlndigon. Midac i8i'u acitabibinat acipo' kunikft-
pinat.

"Kaga'tigu nimbata*i*g au tcakabas, " i'kito wlndigo, mi-
5 nangwa nagu iu kagat kipo'kunikapinit; midac iu anijimadcanit.
"Mlgu gaga't i8iu, nacka mini'k ajinagwak!"

Misa iu aci'crda'pinat tcakapas Ini'u utami'kuman, ajimadcat
klwat. Cigwa tagwicin andat. Kapindigat ajikanSnat umisayan:
"Ami'k nimplna."

io Kaga't acisaga'a-nk ar'kwa ogiwSbaman ami'kwan. Ajipindi-
ganat. Ka' pindiganat oganonan ucimayan: "Kanabatc kiglma-
'kandwanan."

" Kaga* t ninglma' kandwanan. "
"Awanan dac a8a'u kama'kamat?"
15 "Wlndigog."

"Nongumidac kltacimin pisan tcra*yayan, midac win i8i'u tcini-
boyank. "

"Anin, anin ga*i'na'pinank tcinibung?"

"Manitog kuca kama'kamadwa Ini'u utami'kumiwan/'

20 Cigwa' anitibikatinig kaglgito tcakabas; cigwa tibatcimu:
" Nlyogunaga' k, kiwi' pimawina'irgomin. "

KanI*o*gunaga'k cigwa pldwawacinu8. A'pitcisa sagisi a*i*kwa.
"Ucimuda!" udinan Iniyoclmayan.

Kawln, kawln ucimusl. Cigwa pacu' pla*yawan oganonan
25 Iniyoclmayan : " Manu wldamawicin anin wa'icitcigayan ka'irndci-
pimadisiyank!"

"Nimisa, anlndi a8a'u nindasin?"
"Ayagu au gitasim."
"Nantawabam."

377

In truth, by one was he pursued, and soon was he being over-
taken ; then by the Windigo that came was he taken up. And then,
seizing hold of (the Windigo), he broke his arm.

"Verily, I am ruined by the gnome," said the Windigo, for it
was true that his arm was broken ; whereupon then away he went.
"It really must be true, for observe my arm (and) see how it looks!"

And so, when the gnome took up his beaver, he then set out for
home. In a while he arrived at where he dwelt. When he had gone
inside, he then spoke to his elder sister, saying: "A beaver do I
fetch home."

Sure enough, when out of doors went the woman, she saw the
beaver. Then she took it inside. After she had taken it within,
she spoke to her little brother, saying: "Perhaps you have taken
it away from some one."

"To be sure, I have taken it away from some one."

"And from whom did you take it?"

"From the Wlndigos. "

"And now I advise you that you remain quietly by, for now is
the time that we shall die."

"WThat, what will be the cause of (our) death?"

"WThy, the manitous from whom you have taken away their
beaver."

When night came on, then the gnome discoursed at length.
Then he told the tidings: "When four days are up, then shall we
be assailed by some one coming here against us."

After the four days were up, then was heard the sound of some
one coming. Very much alarmed was the woman. "Let us flee!"
she said to her little brother.

Nay, he did not flee. When nigh at hand the others were coming,
she spoke to her little brother, saying: "Please declare to me
what you intend to do whereby we may be saved!"

"My elder sister, where is that (mussel-)shell of mine?"

" In its place there is your shell. "

"Seek for it."

378

Kaga't acingntawabamat Ini/u asan. Cigwasa omi'kawan
ai*'kwa.

"Kaga't niminwandam mlciyan au as.mra'wa ka'irntcipimadisi-
yank. "
5 Cigwa pacu pra^yawan, kagagu tcitabinagusinit.

"Ontas, nimisa11!" Idac ima11 acikackabowa*irdisuwat. "NI-
wing pi'to'kamigak tawi'a*'plta'klcin!"

Cigwa iman madwatagwicino8 iu windigo8, madwapa' kita*onva-
wan utasiman. Kawin kanaga tciblgwa'irmint.

10 "Ayu', &yu', ayu!" inwa tcakabas^namaya*!*. M^dwagigltowan
wlndigon: "Tcakabas! klgigitimagis 'Nintabwawinanigo' anan-
tamowanan. Kawin kin awacima klmanitowisl. "

Tcakabas ajikigitut: "Kawin kltablguwasiwawa a£a'u nindasim,
midasuni'k pltabi'kisi."

15 Anlc ningutwa* tciwag Igi'u wlndigog. Pajik au kigitu: "Anlna
kagljinagwa'k kabwawag^namint?" Acipa'ki'ta-o'wat ki'tci ani-
gu'k, kawin ganaga pigwackasl au as. Tay5c madwanaw^tcino
tcagapas: "Aya', aya', aya'! Mri*'^ mri*uicianici'tamu'k! Kawin
po'tc kltapigwawasiwawa. Pisindawicyu'k! KIcpin nomagwra'-

20 yayag ningaba'kina au nindasim. Kawin wl'ka klnawa kltakacki-
tosin tciba'kinag au nindasim. Agataga wrkwatci*r'k iu tcipa'ki-
nag!"

Kaga* t au windigo utanawipa' kwatcigwanan. Kaga' prrgu
sagisi windigo. Cigwa tcagabas ajikanonat: "MInac i8i'u wlklwasi-
25 wag? Nackasa kamlganinintm." Cigwa wlpa* kapuwanan ; pitcl-
n^gigu mamasi'kanit Iniu asan, tci'a*nigu'k madcawag wlndigog.

Mlsa pinawitclt kra-gota.

379

Of a truth, she then sought for the shell. Presently the woman
found it.

"Truly pleased am I that you should give me the shell, for by
means of it shall we be saved."

By this time near at hand were the others drawing, and almost
now was he in sight.

"Come hither, O my elder sister!" And there beneath the shell
they hid themselves. "Four times as thick as (the shell of) the
earth, so let the thickness (of this) be."

At that moment then they heard the sound of the WIndigos
arriving, they heard the sound of them striking his shell. But in
no wise did they burst it.

"Hey, hey, hey!" cried the gnome from underneath. He heard
the voice of the Windigo saying: "O gnome! you are to be pitied
if 'I cannot be killed' be the mind that you have. Not a manitou
of higher power are you."

The gnome then spoke, saying: "You would not (be able to)
burst this shell of mine, for the length of ten arms is how thick it is. "

Now, six was the number of the WIndigos. One of them spoke,
saying: "How is it possible that the thing can be so difficult to
burst?" When he struck it with all his might, not a whit did the
shell break. Still yet could be heard the voice of the gnome whoop-
ing: "Hey, hey, hey! Now then, now then, you had better quit!
It is impossible for you to burst it. Harken to me! If a little
while longer you intend to remain, I will open this shell of mine.
You yourselves could never open this shell of mine. Now, jus
you try opening it!"

Verily, the Windigo tried in vain to pry it up. And then at last
alarmed became the Windig5. Presently the gnome then spoke
to them, saying: "Is it that you do not intend to withdraw?
Therefore then I will fight you." Then was he on the point of
opening it; as soon as his shell began moving, with all speed departed
the WIndigos.

And so the buttocks of the ruffed grouse now hang aloft.

3»o

47. Filcher-of-Meat
(Ayasa) .

Au Ayasa mjo'kwawa; pajikow^n ogwisan kawln wldigasiw^n
kwaya'k ijiwabisiw^n. Ki'tcro*dana udibandanawa, ml nlciwat
ugimawiwat.

Ningutingigu kaga't inand^m Ayasa wr^ndawab^muwat
5 wawanun kltcisaga'i'g^ning ima11 Sndawat; naw^gam t^gw^nini
i'i-wa ki'tciminisabi'k. Kigicab saga'^'m Ayasa ajipipagit: "MIsa
cigwa tci'^'ntaw&bantam^nk ini'u w&w^nun!" Cigwa d^c ud^bwi
ka'irda'pinang klpipindigaw^n Ini' wiw^n piglgitowan: "A'kawa
awipackisu' k pina. "

10 Ajik^nonat Iniyogwis^n : " Ningwisis, a* kawa awipaskisu au
binii."

Ka'irda' pining a'rnini 'i8i'u paskisigan, "Anindi d$c $yat?"

"Iwiti," utig5n Iniu unucay^n.

"Nina'tagu ninga*I*ca. "
15 "Kawln, kaiciwltclwinigu," udigon Ini/u unucay^n.

Kaga't ugiw&b^man nam^dabinit Ini'u pinawan, misa iman kl-
packiswat. Kacitina aniciglwapa' tot a8awininl; ut^nig^nonan Ini'-
yos^n: "MH*'U cigwa tcra'nimadcay^nk, kin^gata'irgomin."
Minagw^na 'i,/u nicki*a*t Ini osan. Mid^c i8i'u ajiposiwatajimadcl-
20 kwaciwawat. Migu iwiti a4 pi tagwicinuwat iu ki'tciminisabi'k,
migu i8i'u anind pimadcanit i*i'u anicinaba. Anicigab^ba'towat;
kacitina omojiginanawan Ini/u w&w^non, kayackwaw^non. Aja
ka'kina madcawa8 anicinaba8 aniklwanit. Mid^c i8i/u ug^nonigon

1 That is, never transgressing in anything that would get him in ill grace with
the manitous.

38i
47. Filcher-of-Meat.

Filcher-of-Meat had two wives; he had one son who was not
married, (and) who was leading an upright life.1 Over a large
town they ruled, for both of them were chiefs.

Now, once truly thought Filcher-of-Meat that he would go look
for eggs at a great lake where they lived ; far out on the water was
a great island of rock. In the morning out of doors went Filcher-
of-Meat, when he then cried aloud: "It is now time that we go
look for the eggs!" And when he took up his paddle, in entered
his wives, who came saying: "Before you depart, go shoot a ruffed
grouse."

Then he spoke to his son, saying: "My dear son, before you
depart, go shoot the ruffed grouse."

When the man took up his gun, "And where is it?" (he said).

"At yonder place," he was told by his step-mother.

"I myself alone will go there."

"No, I will go with you," he was told by his step-mother.

Sure enough, he saw the ruffed grouse seated (there), whereupon
there he shot it. Straightway back home went the man running.
Immediately he spoke to his father, saying: "It is now time that
we were starting on our way, (for) we are left behind (by the other
canoes)." Now, as a matter of fact, he had angered his father.8
And when they got into (their canoe), they then went paddling
away. Accordingly, when at yonder big rocky island they were
come, already then were some of the people coming away. When
they went ashore, away they ran; at once they went to gathering
the eggs, gull-eggs. Already had all the people started on their
homeward way. Accordingly he was addressed by his father

* Which the step-mother knew would happen. She had played upon the sus-
picion of the father, which would be the greater by the son having been gone so
long with her in his company.

382

osan: "Taga, a'pitci wanicicingin Ini'u w^wanon ka*o'kusit5yanin,
awimamon."

Midac i8i'u utanapwamigun Ini'o*san; anicikunga'krirt. Mlna-
wa acinatagamiwapa-a-minit. "Manu, ningwisis! nasi'kan Ini'u
5 w&wanun."

Acikwackunit a inini, madciba'to. Ka'icitina udawimamSnan

ini'u wSwanun. Anisagabikiba' tot ugiw&baman osan aja mica-

wagam. Anic ajiplpagimat: "Anin win wandcinagata*o*yan?n

Medac i8i'u udabwini ajigwa'kwababwlyanigut. "Ki'nwanj kl-

10 wawlwinin."

A8, misa'pana, klnagata*irnt. Intawa ajimadci'tat asinl8 aci-
kiwi'tayapi'kicimat. Misaguna iu wawigiwamit midasugun kaa*-
yat iman minisabi'kunk, kawin kago omitcisin. Anic kawln nin-
kutci pima'kamigasinini. Kigicabitac a* pitci mlca'kwatini. Ajiki-
15 witackank ningutingigu oglwibaman awiya tea' kicininit. Aji-
nanzi'kawat, kuniginin miciginabigon. Kaga't mindit5wan. Medac
i8i'u ajikanonat: "NImico, taga aja*o*cin!"

"Au, nocis! Nantawipam asin cayagawabi'kisit tcinisipiwa-
pinatigu."
20 Cigwasa omi'kawan. Ajiwabanda*a*t, "Au, onagosln ima ninkwa-
ganank." Kaga't acio*nagosit ima ukwakananing.
" Nocis, mi icapa'ki'ta'ircin *a8a'u gitasimm anigu'k."
Ajipagi'tawat, a'ta, ki'tcitata'tabmit, anigu'k madcanit. Aya-
bi* tawagam oganonigon. " Nocis, wlndamawicin piyana* kwato' kag.
25 A'pitci ningusag Igi/u animi'kig; mH*'u ijipagi'ta-uxin."

Ajipagi'ta*u*wat. Kwa/tciku'ku tcimicagamabisowat ow&ban-
dan *a8awinini piyana'kwatowaninig. "Kamawin nindawltama-

3^3

saying: "Now, there are some very nice eggs that I have gathered
in a pile, them do you go fetch."

Whereupon he was unwilling to go when asked by his father;
then away from the shore he pushed the canoe (with his paddle).
Back again to the shore did (his father) shove (the canoe). " Please,
O my little son! do go get the eggs."

When out leaped the man, he started on a run. Immediately
went he to gathering up the eggs. When he ran out into open view
(of the lake), he saw that his father was already far out on the
water. Then he called aloud to him: "Why are you leaving me
behind?" Whereupon then with the paddle was water splashed
at him (by his father). "For a long while have I been calling you
by name."

Well, now was (his father) gone, he was left behind. Therefore
he set to work piling up the stones (and) laying them in a circle;
that was going to be his wigwam. While he was ten days at the
rocky island, nothing did he have to eat. Now, nowhere was the
shore line in view. And in the morning very clear was the sky.
While going round the (island), he suddenly saw some creature
upon the shore. On going up to it, behold, it was a big Serpent.
Truly big it was. Accordingly then he spoke to it, saying: "O my
grandfather! do take me across the water!"

"All right, my grandson! Look for a round-like stone with some
length, so that you may be able to handle it in case of need."

In a while he found one. On showing it to (the Serpent), "All
right! Mount upon my neck." Truly then got he upon its neck.

"My grandson, now strike me a hard blow with your stone."

When he struck (the Serpent), ah, the speed (with which) it
moved when it travelled through the water, with full speed it
went. Part way out upon the water, he was addressed by it saying:
"My grandson, let me know when a cloud is coming up. Very
much am I in fear of the Thunderers; then do you hit me."

Then he hit (the Serpent). Just as they were arriving at the
shore, the man saw a cloud coming up. "I doubt if I shall need

3*4

wasi, " inandam. MIndcimigu pacw&bandamuwat rrya'ki cigwa'
onotawa8 'i8i'u animi'ki8. Cigwa anagwasawan, ajigwackunit
a8awinini. Pitcinagigu ka( kwackunit aca nawatiniman umicomisan.
Inabit icpiming kl*a*nibablskiblwan; aciki'tcimawit. Intawa uta-
5 wipapagunan iu wigwas; a' kublgatinig aji*a*'tod; ajinanamadapit.
Wi'ka awrixrrnabit, abidink dac pangi'kanig miskwi kra*'tani.
Mlnawa awrixrirnabit, kabayai'dac namatabi. Misa awlcri*-
nabit mlnawa, kawin dac kago kipangi'kasinini. Misa i8i'u undcita
abiding a'ta klpangi'kanik. Intawa acimamot, acikackackwama-
10 ginang. Intawa aji'uxi'tot imansa wlnibat.

Cigwasa tibi' katini. Ani' kwacink aci*a* tot iyowlgwasim. Way-
abanining aciw&bandang; acipa'kinank iyowlgwasim, kuniginin
kinabikonsan klwawiyagicinon. Midasugun ka*a*yat, mrr'u tibicko
aniginini'pan mi'u micigmabigon. Uganonigon: "MIgwetc. Anica
15 guca nabwa/ kwawambanan nayap nindontciplmatis. ^mbasa,
ayangWctmisin wltagwicinan iwiti acayan antaiyan. Kistcinlbiwa'
klgataniwSbamag Ingi'u matcimanidog. Misa i8i'u mini'k kaga-
noninan. NImadca, nojis. Bojo!"

Mldac i8i'u cigwa kra*nimadcat 'a8a'u inini. A'pitci tabi'katinig

20 ow&bandan wlgiwamans. Ajita'pabit owibaman mindimoyayan

cingicininit. A'pitcigu ki*kawan ajiganonigut: "Nojis, pindigan!"

Kaga't ajiplndigat. Ka'pindigat, oganonigon: "Nojis, kiga-a-

camin."

Ow&baman a'ki'konsan a'pitci aganclwan. Nibi aji*a''tonit ima

25 a'ki'konsing. Antunigawan umackimutang paji'k manomin; aci-

po'ta'kwanit. Mlnawa min opoda'kwanini. Mldac 'i*i'u ajia-sanit

3«5

to tell it," he thought. And just as they were drawing into easy
view of the land, then he heard the Thunderers. When it slowly
drew up to shore, then off leaped the man. The moment that he
jumped, then already was his grandfather seized. On looking up
(into the air), there went (the Serpent) wriggling; then he began
to cry. Accordingly went he and pulled off some birch-bark; by
the edge of the water he placed it; then he sat down. When later
he went to look, there was a drop of blood. Again he went and sat
down, and a long while he sat. And then he went to look again,
but not a single drop fell. And so for a purpose but a single drop
had fallen. Accordingly, when he picked it up, he then wrapped
it in the bark. Then he prepared a place where he intended to
sleep.

In a while it was night. Where he rested his head he placed the
birch-bark. In the morning he then looked at it; on opening the
birch-bark, behold, there was a little Snake lying coiled up. When
he was there ten days, then it was as large as the big Serpent
formerly was. He was addressed by it saying: "(I) thank (you).
It is due solely to your wisdom that I am back to life again. Come,
now, have a care in arriving at your home, whither you are bound.
Very great is the number of manitous that you will see along the
way. Such is all that I have to tell you. I now go hence, my
grandson. Farewell ! "

Accordingly then on his way went the man. Late in the night
he saw a small wigwam. On peeping in, he saw an old woman who
was lying down. And very old was she by whom he was addressed :
"My grandson, come in!" Truly then in he went. After he had
entered, he was addressed by her saying: "My grandson, I am
going to feed you. "

He beheld a tiny kettle that was very small. Some water then
put she into the little kettle. She sought in her bag for a (grain of)
rice; then she put it into the kettle to boil. Also a blueberry put
she into the kettle to boil. And then she placed the kettle upon
the fire. And in a little while (the food) then began to boil.

386

ima ackutank. Nagatcigu aci'U'sunit. Inandam 'a8awinini:
"Anlna' ka'rcitawlsininiwanan? Na'a'gatam!"

MIdac 'i8i'u ajikanonigut ini'u mindimoyayan : "Kawin, nojis,
kidagitamwasi *i8iu ninda'kik." Anlc mi cigwa agwacimanit ini'u
5 utaki' kon. Cigwa ta' kasinini ; ami' kwanans ajipindcisitonit. Cigwa
ubimlnigon. " 'A, nojis, kagwagitamu 'a8a'u ninda'kik."

MIdac kaga't ajigwaba*a*nk; ka'kwaba*a*nk mlgu'i''" nayap

ka'pra-'kockinanit Ini/u a'ki'konsan, Cigwasa a'pidci tabisinl.

Misagu a'pana ka'kockinanit Ini'u a'ki'konsan. A'pidcigu taya-

10 wisinit ajikanonat: "Indawa mrr'u, no'ko. Misa i8i'u tagitam-

wasiwag au kida'ki'k. "

"Nojis, kawin wi'ka awlya ugidamwasln Ini'u ninda'ki'kon.
Nojis nacka kanawabamicin ! " Acimadandciganit, tibicko mlgu i'u
acra-yanit; mlgu i8iu nayap ki' pimockinat a'ki'kons. Cigwadac
15 oganonigon: "MI tawlsiniyan." Mlnawa ajigwaba*a-nk au min-
dimoya, mlgu i8i/u ajitagackapi'kawat. "Misa iu kikitamwak au
ninda'ki'k. Mi, nojis, iciniban, "

Kiglcap cigwa mlnawa tciba'kwawan ajiganonigut: "Wagunan
kaminwantaman, nlngaglcisan."

20 Anic kIngoyan mra*'tagu Ini'u wanat a8awinini. Acikanonat
6'kumisan: "Kinigu kawlnacamiyan. "

Mindimoya andaswawanagatinig wlsiniwin 6poda'kwa*a'mini.
Kaga' t mlnusa* kwawan. Ka' klzisa' kwanit acimlnigut. " Au,
nojis, mimadac i8i'u tcigidamwat 'asa'u ninda'ki'k."

25 Misa tibicko, kawin ogitamwasin. Intawasa mrr'u acimlnat.

3»7

Thought the man: "How am I going to have enough to eat?
There is (so) little!"

Thereupon he was addressed by the old woman saying: "No,
my grandson, you will not eat (all that is contained in) this kettle
of mine." So then presently she lifted her kettle off (the fire).
In time it became cool; then a little spoon she placed within it.
Then he was given (the kettle). "Now, then, my grandson, try
to eat up (all that is in) this kettle of mine."

Thereupon truly he dipped out (the food) ; when he had dipped
it out, there was still as much in the little kettle as there was
before. In a while was he very much satisfied with food. And
there was all the while the same amount (of food) in the little
kettle. And when he was thoroughly sated with food, he then
spoke to her, saying: "Now, that is enough, my grandmother.
The truth is, I cannot eat up all (that is in) your kettle."

"My grandson, never has anybody eaten up all (that was in)
that kettle of mine. My grandson, just you look at me!" Then
she began eating, whereupon there was as much as before; accord-
ingly with as much as before did the little kettle fill. And then he
was told: "Now have I eaten enough." And out the old woman
dipped (the food), whereupon she then scraped it clean. "There-
fore have I eaten all (that was in) my kettle. Now, my grandson,
go to sleep."

When in the morning she cooked some more food, then was he
addressed by her saying: "Whatsoever you may like, I will cook
it (for you)."

Now, some fish was all the man mentioned by name. Then he
said to his grandmother: "It is with you to feed me as you will."

The old woman put into her kettle to boil every kind of food
that was. Truly nice was the cooking. When she was done with
the cooking, then was he given (the food). "Now, my grandson,
perhaps this time you will eat all (that is in) this kettle of
mine."

It was as before, he did not eat it up. Therefore then he gave it

388

"No'ko, kawasa ningitamwasi 'a8a'u kida'ki'k. Misa i8i'u cigwa'
animadcayan. "

"Nojis, ayangwamisin! Kaga't sanagat ima acayan. Madci-
manitog kigaw&bamag ima acayan." Misa i'u animadca a8awinini.
5 A'pitci tabi'katinig owabandan wlgiwam; ajita'pabit owabaman
mindim5yaya8, niciwa. "Nojis, pindigan!" krrkitowa8. "Wa-
gunacina ka'axamang *a8a'u kojisinan? Taga, pimita acamada*
kojisinan!" Acimamonit unagan; cigwa acikwa/kitanit antuniga-
wan. Minangwana iu miniwitcingwananit, mltac iu unaganing
10 tamagwanaminit. " 'Au, wisinin."

Kaga't acru*da'pinank unagan, midac Ini'u cangwaciwan aci'a1-
batci'irt madcinit, acigitanit. "086, no'ku, kitonagan!"

Kaga' t minwantam mindimoya. " Misa ' i8i'u tcinibut a8awinini, "
inandam. "MH'we, nojis, ijiniban."
15 Kaga't acigawicimut a6awinini. Ningutingigu caclngicink a8awi-
nini kipldotawan cigwa oman obitusanigon uminlwitcingwananini.
Anlc udaka' tciciman kaya iniu ucangwaciman udayawan ajigano-
nat: " 'A*a-'u, migani'k!"

Acigwackunu' tawawat Ini'u mindimoyayan, madwaglgitowan :
20 "Nojis! ningl'kamigo'k kitaiyag!"

Misagu i/u kra-ninisawat Ini'u mindimoyayan. Ka'ixkwanisa-
wat, minawa paci* k kra-ni'irdi* tinawat ini'u mindim5yayan.
Misagu i8i'u mlndcinij kinisawat. Misa cigwa kiwana'kit a*i'nini;
pisanigu ka'ixinibat. Kwackusit, acantunigat; kaga't unicicinini
25 wlsiniwin ma'kank; iwasa madcinit i8iu mindimoyaya8. Misagu iu
cigwa madci' tad tclba' kwad ; ka' kici1 tad wisini.

Misa cigwa animadcad. Nayawa* kwanig ow&bandan wlgiwam;

1 Mystic pouch of the skin of a woodchuck.

389

(back) to her. "Grandmother, I am not able to eat up (all that is
in) your kettle. It is now time that I was setting out upon my way. "

"My grandchild, be on your guard! Truly difficult is the way
whither you are bound. Evil manitous will you see whither you
are going.*' Thereupon then on his way started the man. When
it was late in the night, he saw a wigwam; on peeping in, he saw
some old women, two they were. "My grandson, come in!" they
said. "What shall we give our grandson to eat? Come, some
grease let us feed our grandchild!" Then one took a bowl; thenf
turning about, she sought for something. It happened that she
was afflicted with pus in the knee, whereupon out into her bowl
she squeezed it. "Now, then, do you eat!"

To be sure, then picked he up the bowl, whereupon he got the
mink to eat it, (and the mink) ate it all. "Here, my grandmother,
is your bowl!"

Truly pleased was the old woman. "Therefore now will the man
die," she thought. "Now, my grandchild, do you go to sleep."

Truly then down to sleep lay the man. And by and by, while
the man was lying down, there crawled hither (one of the women)
under whom he was held down by the pressure of her foul knee.
So to his woodchuck 1 and his mink 2 that he had he spoke, saying:
"Come, fight her!"

When they leaped upon the old woman, then he heard her say:
"O my grandson! I am being chewed up by your pets!"

It was then that they killed the old woman. After they had
killed her, then the other old woman they seized. Whereupon both
they slew. So then it was that the man was safe; and in peace then
he slept. When he woke, he searched about; truly nice was the
food that he found; it was what the old women ate. And then it
was that he set to work cooking a meal; when he had (things)
prepared, he ate.

So then it was that he started on his way. When it was noon,

1 Mystic pouch of the skin of a mink.

390

acita'pabit, mlsa gayabi nljiwa8 mindimoyaya8 namadabinit. "No-
jis, pindigan." Oganonigo8: "Pindigan!"

Ka'U'nabit migosan sasagapi'kisininiwan utoskwaninink. Wa-

wani kraxamigo. Cigwa a'ki'kwan aconagonanit; pimida opoda-

5 'kwa*a*mini. Acikanonigut: "Nojis, tibatcimun wisaga'a'man."

Anic kaglpingwawa8. Cigwasa acra'camigut. Ka ixkwawlsinit

mri,u cigwa a*rda"ixkwant klpimrrnawiganapinit.

"Mlmawlnri,/u wa'irndciniciwat Ini'u odoskwaniwan, M inandam.
Cigwa mi' tig utaiyan, u'kunas ajimma'kwa'a-nk. "No'ko, cigwa
io nintanisaga'a'm." Ani'rjito'kawat u'kunas.

Utoskwana*i*gawan Ini/u mindimoyayan, mlnasab antotaminit
ini'u pacig mindimoyayan. "Nintangwa! nintanami'kwawa!"

"Kaya nln, nindangwii! nintanumi' kwawa ! "

"Nya, nindangwa, kinic!"
15 "Kaya nln nindangwa, kinic!"

Mlsa i8iu tabita kinisitiwat Igi'u mindimoyag.

Mlsa i8i'u pidcinag acizaga'a'nk a8awinini. Animadca. Ningu-
tingugu owabama udinlgana8 panagu ta' kama* kamig. "Kawin nin-
kutci kita'ixiwimaskawasig," ugrrgon ini'u omicomisan. "Anicna
20 ka/ixitcigayan? 'A*a,/u, nimico, ambasa', wicibayani* kan ! " udinan
Ini'u utaga* kutciciman. Aciki' tcipagwit. " ' Au, mi gwaya' k
inani'kan!"

Kaga' t ajimadani' ka' t au ka* kutcic migu ' i8i/u anitanisit. Kaga' t
kiciyani' kawan. Kumagu a( pi pagamani' kanit, uganonan : " Mrr'u
25 cigwa icipa'pani'kan!"

Kaga't acipa'pani' kanit; pitclnagigu papani' kanit acitanglcka-
wanit i*i*u untinlgana8, panagu, "San!" ka*i'nwawacininit utini-
1 Mystic pouch of the skin of a woodchuck.

39i

he saw a wigwam; on peeping in, just as before, (he saw) two old
women that were sitting down. "My grandson, come in!" He
was addressed by them saying: "Come in!"

When he sat down, (he saw) some awls sticking out from each
elbow. Well was he fed by them. Presently they hung up a kettle;
some grease they put in to boil. Then he was addressed by them
saying: "My grandson, make known by word when you wish to
go out of doors." Now, they were blind. Presently he was fed.
After he had finished eating, then it was that on both sides of the
door they took their places.

"That, no doubt, is the means that they will take to kill me,
with their elbows," he thought. Presently he took a stick, then he
hung his blanket upon it. "My grandmother, now I am going out
of doors." Then he touched them gently with his blanket.

One old woman then began to use her elbows, and the same thing
did the other old woman. "O my friend! I am trying to hit him."

"So am I, O my friend! I am trying to hit him."

"O my friend! you are killing me!"

"And me, my friend, you are killing me!"

Thereupon both of the old women killed each other.

And then presently out went the man. On his way he went.
And by and by he saw some shoulder-blades (hanging) across the
way before him. " In no direction can you go to pass around them,"
he had been told by his grandfather. "So what am I now to do?
Now, my grandfather, come, make a passageway under the ground ! "
he said to his woodchuck.1 Then he took it out from the bosom of
his garment. "Now, then, straight ahead do you dig the way!"

Truly then did the woodchuck start digging the hole, and right
there (behind) was he present. Truly fast did (the woodchuck)
dig. When a certain distance it had dug, he spoke to it, saying:
"Now, then, dig up towards the surface!"

Truly then it dug up towards the surface; as soon as it came up
to the surface, it then touched the shoulder-blades; and then every-
where, "San!" was the clank of the shoulder-blades striking (to-

392

gana8. Agatcigu kistcia*nimucaf pagamipa*itiwa8, migiwa8; uml-
giniguwa8. Kiglgitowan unidnaban: "Wagutugwan na migitumu-
wagwan Igi'u!"

" *A'a'u, sasaglngwapagisun, luntaga'kutclrim!"
5 Kaga't ajinondaguslt tcia'nigu'k a8a'u aga'kutcfcl. Madwagl-
gitowan Inlniniwan: "Kagowitug awanini magitamuwat. "

"Mri*'u ningutci kanijimatcayan kawln gago ninda'i'naba-
tci*a*sl *aea'u ka'kutclci."

Kaga't madwa'iximadcanit. Cigwa ajigigitonit pa'kic miginit

10 Ini/u animucan: "Ayasa ogwisan nimiginimanan." Pa ijiwacki-
gapawinit, misa undcita' anigu'k ajinondagusit au ka'kutclcl.
Ajipiyawasigwayabit pa*rjiplnda'kunaminit upaskisiganini. Anlc
acinawatatank a8a'u aka'kutcici, gigitowan Ini'u ininiwan: "Anin
ka'rcinagusit Ayasa ugwisan?" Au ga'kutclcl mlnawa aciota-

15 'kunaminit iu packisiganini. Misa i8iu anicimadcanit, migu gaya iu
animucan kimadwamadcanit.

" 'A'a'u, madani'kan! Pacu mii*ma undcipa'pani'kan." Ka-
pa'pani'kanit ajisagaa*mowat. "Misa iu klkabi'kamank mini'k
madcimanidog ayawat." Anicimadcawat, nayap mlnawa acipin-
20 domut Ini/u uda'ka'kutciciman. A'pitci pacu andawat. Anic
ki'tciodana. Cigwa udababandanawa ududanawiwa. Ajitagwici-
nowat.

Ayasa nondam ugwisisan tagwicininit. Ajiplpagit Ayasa:

" Amcmabatug ! ningwisis madwatagwicin. Awagwan ucki'a*ya'L

25 ayagwan ogania^pagiton irman kabrixita'kukit. Magica pig-

wasitacinutug. Kayadac kitutawaganiwag a'pagini'k kabicitagu-

*klt au ningwisis. "

393

gether). Afterwards some huge dogs came running up, they were
barking; by them were (he and his pets) barked at. Up spoke
some people, saying: " Wonder what may it be that they are
barking at!"

"Now, then, pop out your face, my woodchuck!"

Truly then with a very loud voice did the woodchuck make itself
known. Then (the boy) heard the voice of a man saying: " There
surely must be something there which they are barking at."

" Therefore will I start off somewhere, for of no use now can I
make this woodchuck. "

Truly then (he heard) the sound of them going away. Presently
(he heard) some one speak, while at the same time the dog was
barking: "At the son of Filcher-of-Meat are we barking." When
roundabout the other turned, then purposely with a loud voice did
the woodchuck make itself heard. As it peeped through the ground,
(it saw) some one thrusting in a gun. So, when the woodchuck
seized it, up spoke the man, saying: "How is the son of Filcher-
of-Meat going to look?" Then back from off the woodchuck (the
man) took his gun. Thereupon then departed the man, and the
sound of the dog was also heard going away.

"Come, keep on digging the hole! Near (is) the place where
you shall go up to the surface." When (the woodchuck) had dug
through to the surface, then out they came. "Therefore now have
we passed where all the evil manitous are." When on their way
they continued, then back into the bosom of his garment he put
that woodchuck of his. Very close was where they lived. Now,
(it was) a great town. Presently they came in sight of their town.
Then they arrived.

Filcher-of-Meat heard that his son had arrived. Then with a
loud voice called Filcher-of-Meat: "O ye people! the news is that
my son has arrived. Whosoever has anything new shall throw it
in the path where (my son) is to step. Perhaps his feet may be
sore. And your treasured goods do you also fling in the path
where my son is to step. "

394

Kaga't anicinabag ano'katcigan wanicicinig aniici-a*(pagit6wat
aya'pi kablcita'kukinit nanasawaya*!* iyutatawaganiwa. Misa na-
sap 'i8i'u acitcigawat aya'pi kabicitagu'klnit anra*'paginawat.

" 'Au, mri*/u kabri'cimadcat ningwlsis!"
5 Kaga't a8a*i*nini anijimadcat. Kaga'tsa kawln minwandanzi
a*a*inini na'tamickank iu ano'katcigan. Ningutci uticiwabickan.
Minawa utawaganan ningutci uticiwabickawan ajikigitut a inini:
" Kaga' t pi' tea ki-a'winagata*u*t a8a'u nos. Nabawicina nindawipi-
gusitacin? Anica nln a8au nimama pa*u'ndcikiwayan." Animadca
10 naci'ka. Ajiwabamat ogin pingwacagit cingicininit, a'pidcikawin
gago uckiciguni.

Mi nangwana iu Ayasa mawinit wiwan. Ningutc ogiwa'paginan;
acikacki'tot ugru'pa'ki'ta'crwan ini'u wiwan.

Midac i'i-ajikanonat a8a'u inini: "Ninga, anin win i8i'u wandcT-
15 cinagusiyan?"

"Ka, kawln kiwabamisinon. Ningipapackaba*u-'k au kos."

"Wagunan dac i8i'u kjru-ndcitutawi'k?"

"Misa i8i'u mawiminan ka*u*ndcitotawit. "

"Ninga, kinaya'tagu kiglmau?"
20 " Kawln, misa gaya win aea'u tindisi kamawimi'k; kayadac waguc
kigimawimi'k; kaya a8a'u papa' kwanatcl kigimawimi'k. Misa i8i'u
mini'k kamawimi'kwa."

"Ninga, migu ima cacingicinin a'kawa. nibi ninganantaw&ban-

dan. " Kaga't acimadcat, nibi cigwasa upldon. "Taga, ninga,

25 kiwi'klzlbiginin." Ajimadci'tat klzlbiginat ugin. A'pidci ka-

'pinabawanat, misa' kawln ugackitoslnini uckiciguni. Midac isi/u

pajig ajipodatank i uckiciguni, midac i8i'u klw&binit. Kayabi paji' k

395

In truth, did the people then cast the goods that were nice along
the path where he was to walk, (placing them in such a way that)
at every other step (he walked upon one of) their treasured goods.
And so they all did the same thing by placing one after another
their purchased goods along the path where he was to step.

"Now, therefore, let my son come on!"

Sure enough, the man then started along. Truly displeased was
the man with the first treasure that he stepped upon. To one side
he kicked it. Another of the treasured goods aside he kicked.
Then up spoke the man, saying: "Truly very far on the water
did my father leave me. Pray, why should my feet become sore
for having walked thus far? Only for the sake of my mother have
I returned home." On his way he continued alone. When he
beheld his mother nude as she lay, (he saw that) she was entirely
without any eyes.

It was so that the wife of Filcher-of-Meat was weeping. Into a
certain place he had flung her; as hard as he could he had beaten
his wife.

Accordingly then to her spoke the man, saying: "O my mother!
what is the matter, that you should look so?"

"Oh, I cannot see you. I have had my eyes punched through
by your father."

"Why did he do that to you?"

"That I had wept for you was why he did it to me. "

"My mother, were you the only one to weep?"

"No, it was also the bluejay that wept for you; and the fox
wept for you; and the bat wept for you. Such was the number of
them that wept for you."

"My mother, in that very spot do you continue to lie till I first
go seek for water. " Truly, when he departed, presently some water
he fetched. "Now, my mother, I want to bathe you." Then he
set to work bathing his mother. After he had bathed her very
clean, unable was she yet (to see) with her eyes. And so, when he
breathed upon one of her eyes, she then could see. Upon her other

396

usklciguni ugipatltamawan ; fflisa iy gfwSbinit Ka*i*cinasi'kank
uda'i'i'mini klpitcikunaya*a*t iniyogln. Kauxisagini'kanat ka*i*-
ciklwawinat. Pandiganat, "Kagu', nos, minawa wl'ka kago tota-
wa'kan au nimama!"
5 Cigwadac anitibi'katini. Kaga't nickatisi. Cigwadac kawicimu
katibi'katinig. Cigwa pltababini ajinagamut: —

" Nongum nibi tasa'kida,

Migu gaya iya'ki tcisa'kitak.

MIdac a'ta igi'u kamawimiwat kabimadisiwat."

10 Ina'a'm aci-a*matcimat Iniyosan.

Omadwa ganonigon osan: "Kawin tauxiwabasinon. Anin a* pi
kasa'kitag i*i*u nibi? Kamawin kimi'kawisl, ningwisis. Kltini-
gantan klya'u. "

Acrirnickat asawinini. Ublgwa'kon nlcininiwan, gaklnwa'kwa-

15 nwln; a'pitci sasagatcigataniwan kaya iniu umi'tigw&bln. Ajisa-

ga*a-nk ajiplpagit: "Anicinabatug! nongum kaka'kantanimiyag

kinibom." Acri'na'a*t micawagam. Ka'pangisininig upigwa'k

ajinawatitanik i8iu nipi. *

Sagitcisawag anicinabag, kamiskwa'kunanig i8i'u nipi. Kaga't
20 sagisiwag anicinabag.

Minawa pacig iyopigwa'k no'piming acina*a*t. Kapangisininig

i-i'wisa Gplgwa'k, ml nasap acipiskananig. A'ta', kaga't kiciya-

kitani! Ow&bandanawa anicinabag. Misa miziwa, cigwasa miziwS

kinawatitani. MIdac i8i'u aciplpagit: "Kamawimlyag o*o*man

25 Ijayu'k! Kaya a8a'u nimama tabimatisi."

MIdac o*o* acinlbuwat.

Cigwa osan pidcipa'towan. "Ningwisis, anin gatiyan? Manu
ningawipimatis!"

397

eye he breathed; accordingly then she saw. When he had fetched
her garments, he clothed his mother. After he had taken her by
the arm, he then fetched her home. When he led her in, (he said,)
"Don't, my father, don't you ever again do so to my mother!"

In a while the night was coming on. Truly angry was the youth.
And in time he went to bed, when it had become dark. In due
time came the dawn, when he then began to sing: —

"This day shall water burn,

And the earth shall also catch on fire.

And then only they that wept for me shall live, "

Thus he sang as he woke up his father (by the sound of his
song).

He heard the voice of his father speaking to him: "It will not
happen. When has it been that water burned? You cannot pos-
sibly be in your right mind, my dear son. You are doing ill to
yourself."

Then up rose the man (from his couch). Two arrows he had,
they were spear-like; very handsomely adorned also was that bow
of his. When he went outside, he then called aloud: "O ye people!
now shall die (all) you who rejoiced in my misfortune." Then he
let fly an arrow far out upon the water. When his arrow fell, then
the water caught on fire.

Out of doors rushed the people, for in a red blaze was the water.
Truly frightened were the people.

His other arrow he let fly inland. When yonder arrow of his
had fallen, then in the same way up blazed the fire. Ah, in truth,
swiftly sped the fire! The people saw it. It was everywhere, and
presently it went burning everywhere. Thereupon then he called
aloud: "You who wept for me, come you hither! And my mother
shall also live."

And this was the way they died.

In a while then came his father running. "My dear son, what
will happen to me? Do let me live!"

398
"Nos, ima ki1 pimitawising, mlnan pindigayu'k."

Kaga't aciplndigawat. Ayasa manu tcitagupimatisit. Kagat
cigwa ickwa' kitani iman nibawiwat pinawitclt andacagotag.

48. The Woman who turned into a Bear.

Au kaka'k i'kwawan uwldigaman, a'pidci ucinganiman, mri*'u
5 uwipacwabamigon ; mi a'pana kabatibi'k udopa'i'gon. Kaga/t
kawln inandanzi tcibacwabamat Ini'kwawan. Osan ayawan kaya
Ini'u ugin. Mldac i8i'u, "Ambasano, mngamadca/' udinan osan.
"Kaga't niclnganima a*i''kwa. Kawln wlba ningatagwicinzi. n
Kaga't acimadcat a'i'nini.

10 Mldac i8i'u a8awi'kwa nickadisit. Klmadcanit ini'u ininiwan,
"Taga, ninganisiman iniyosan kaya ini'u ugin." Mldac acima'ko-
wit a'i'kwa.

Anic tcro*danang ayawag, winidac udipandan iwudana a8a/u
a'kiwanzi.

15 Mldac i8i'u acimadcad a'i*'kwa mi*i*wa kikacki'tot i8i'u ma'kuwit;
a'pidcigu klki'tcimindito. Mldac iwiti a'kwa/kwani'k kapi'irndci-
pipagit, ka'kina' acisaga'a*muwat Igi/u anicinabag. Cigwa pacu'
patagwicing ma'kwa, plndigasawag anicinabag. Uda' pinamowat
upackisiganiwan kaya ini'u o waga' kwatowan mawinawawat.

20 Migu ini'u ni'tam a* kiwanziyan iwagimawinit nasat. Mldac
iman anawipa'kita*irnt waga'kwaton kawasa unisasiwawan.
Ka' kina udanumamawo' kawawan anupackiswawat, kawln pig-
wackosusl. Anind anocimowag potc ka'kina ajinisat. Ga'kina
kanisat ml cigwa no'pinanat Ini'u canganimigut Ini/u ininiwan.

25 Kumagu a'pltagwicink pabima*a*nat, ningutingigu utabi'tawa

399

"My father, uver there in the vacant space (away from the fire),
there you (and the rest) enter. V

To be sure, then (there) they entered. Filcher-of-Meat, however,
was permitted to live with the rest of them. In truth, then the
spot where free from the fire they stood was where the buttocks
of the ruffed grouse hung aloft.

48. The Woman who turned into a Bear.

Bird-Hawk lived with a woman; very much he hated her, for
attempt was made by her to be intimate with him; and so through-
out the whole of every night he was kept awake by her. Truly no
desire did he have to be intimate with the woman. He had a
father and a mother. So then, "Therefore I am going away, " he
said to his father. "Really do I hate the woman. Not soon will
I return." Truly thence departed the man.

Thereupon then was the woman angry. When the man was
gone, "Now, I am going to his father and mother." Accordingly
then into a bear the woman was changed.

Now, in a great town they lived, and the old man himself ruled
over the town.

And so then away went the woman, whereupon she then brought
it about that she became a bear; and ever so big was she. There-
upon, when from yonder place at the edge of the forest she called
aloud, theri out came all the people. When near by the bear was
come, then into (their wigwams) hastened the people. They seized
their guns and their axes to go to attack (the bear).

And the first she slew was the old man that was chief. And
though she was then beaten with axes, yet they could not kill her.
All of them together tried going against her, in vain shooting at
her (with guns), but she was impervious. Some tried to flee, but
in spite of that she slew them all. After she had slain them all,
she then followed after the man who hated her. When a certain
distance she had come on the trail (along which) she was following

400

madwasasa'kwanit anicinaba8; kuniginin, owabama8 anicinaba8
pa'tanininit wayabamigut. MI cigwa pimawinanint, packiziganan
anupackisunt ; mlgu i8i'u ana' kotabibinat anibo' kutclbinat. Kaga' t
nlbiwa unisa8. Aba' pic ga'kina kanisat, kawin awiya Ini'u ininiwan
Ini'u gacinganimigut; midac iu madci'tad aninantwa*a*tcigat, mlsa
kawin ningutci omi'kwa*a*nasIn. Kaga'plgu icpimink mi'tigunk
antri*nabi, ningutingigu uglwabaman agosinit. " 'A, nongum
a'ta kibimadis!" Aci'a^kwandawat 'a8a'u ma'kwa; payacw&ba-
mat uganonigon: " Kigitimagis nindanisa ananimiwanan."

io "MiBtcaya*r klgamigatimin."

"Kawln, mIgtro*man wata'pinaninan." Umi' tigwabln ajro*-
ta'pinat kaya, upikwa'k a'i'nini. Pldantawanit nawa'kigan aci-
pimwat, kisangangasinini iu pikwa'k. Kagagu pangicinon. Mlna-
wa pacig ubikwa'k umamon; ajipimwat wawlnga ucapunawan;

15 nagatcigu ajipangicininit.

Misagu i8i'u kaga' t kra*ninibunit acinlsandawat. Mi' tigon
acrcr'kwa'kwisitot; ka*irta'pinank ini'u ublkwa'kon, nlbiwa
ugra*'tdnan ini'u misan. Ka*i'jisa'kawat inabit, odana panagu
kabo' kutcicininit anicinaba8. Umi( tigwabln udoda'pinan kaya
20 obikwa'k. Ajlcpangwa*a*t plpagi tcra*nigu'k: "Anicinabatug!
nimbikwa'k kibisi'kagunawa!"

Unickaba-i-tiwag; kaga't unickaba*i*tiwa8 anicinaba8. Misa'

nasap ajipimadisini'pan, nayap kiminu*a*ganit. Inandam a8awinini:

"Mimawini iu kinisagwan Ini/u nosan. Intawa ninga*i*ca. " Kaga't

25 madca; anitababandank odana, kawin ganaga pajik pimadisisiwan.

Inabit a'kwa'kwanig undaba'tani. Ajigaglma'tod pacu aciwa-

4<h

him, she suddenly caught the sound of some people whooping;
lo, she beheld some people, many in number, looking at her. Then
was she pursued, then with guns was she shot at, but to no purpose;
whereupon as fast as she could catch them she tore them in two.
In truth, many she slew. In a while, after she had slain them all,
there was nothing (to be seen) of the man who hated her; whereupon
then she set to work looking for (the signs of his trail), but nowhere
could she find his tracks. At last up a tree she looked, and of a
sudden she saw him perched upon (a limb). "Ah, this is the only
moment left you to live!" Then up the tree climbed the Bear.
When getting near to him, she was addressed by him saying: " You
are a poor fool to be possessed of the thought that you can kill me. "

"Down on the ground let us fight with each other!"

"No, right in this very place do I intend to kill you." Then the
man took his bow and arrow. As (the Bear) came climbing up,
then in the centre of the chest was where he shot her, up as far as
the feathers went the arrow. And almost did (the Bear) fall.
Another arrow he took; when he shot her, clear on through he
sent the arrow; and in a little while down fell (the Bear).

And so, when in truth (the Bear) was dead, then down the tree
he climbed. A heap of wood he then piled up; after he had picked
up his arrows, he put on a great deal of fire-wood. After he had
set fire to (the Bear), he looked, (and saw that) all the people of
the town had been torn apart. He picked up his bow and arrow.
As he shot into the air, he called aloud: "O ye people! by my
arrow will you be struck!"

Up they quickly rose together; in truth, up quickly rose the peo-
ple together. Thereupon back to the same life as before they
came, back to the same state of well-being they returned. Thought
the man : " It is possible that she may have slain my father. There-
fore thither I will go." In truth, he departed; when on his way he
came in sight of the town, not a single person was there alive.
When he looked' towards the edge of the woods, some smoke was
lifting (there). Then, going stealthily up to (the smoke), close by

402

wacicink. Wipagu klplmisaga'a-mon uda'pitci'uxlmayan miziwa
umiglwiwan ; agawagu unisitawinawa, anic i* kwasansan Ini/u
ucimayan a'pidci kagwataginagusiwan. Kawln gaya wapisl ai*-
'kwasans. "Ambagicsa uma na'ka'kaya prixat!" inandam a*a*
5 inini. Kaga't pra'i'ntacl'kawan Iniyocimayan. Pacu ima pi-a*-
yawan, ajikanonat: "Niclma, nintagwicin."

Mlgu iman wa*u*ndci gigitonit witibatcimunit. "Ica', niclma!
kagu' tibatcimu'kan tagwicinan. " Acitabibinat iniyocimayan;
acitabibinat otclmat. "Anln ka*i*jictcigat klnisat iEi'u anicinaba8?"

io "Ka, klma'kowi; anicadac wra*wa'kacit ningrirndciskunanig,
ml*r'u wandciwabamiyan umiglwiyan. Migu i8i'u acipasakupagi-
ta*irt kago anoci't. "

"Ambasano krkawicimoyag, 'Nimisa11, wagunan ka-u-ndcipwa-
winanigoyag, ' mri'wa icigagwatcim. "

15 Cigwatac kawicimowag. A'i'kwasans Ini omisayan oganonan:
1 i Wagunan ka • u *ndcipwawinanig5yan ? ' '
"Kanabatc mawin ki'tagwicin ka'ka'k. "

"Kawln, anigagu klmama' kadanimin i8i'u kTpwawinanigoyan."
"Anlc wa-rciki'kanimiyan? Indiskwasitaning mri*man ka*a*-

20 'toyan inda. "

Misa cigwa klwindamagut a*i*'kwasans. Cigwa nibawan Ini-

yomisayan, ba'ka saga*a*m. Midac 'i8i'u anicimadcat, udani'a-n-

dwawaman Ini osayayan. "Cigwa oma intaya11!" umadwawigon.

Aji-u'dodisat usayayan, oganonan: "Misa i8i'u klwlndamawit i8i'u

25 ka*u-ndcipwawinanint. Usi'tang ugra-'ton iyuda."

1 Meaning that there was her only vulnerable spot.

403

he lay down. And in a little while out of doors came the youngest
of his sisters, covered all over with sores; and hardly could he make
out (who she was), for the little girl, his younger sister, presented
a dreadful sight. And unable to see was the little girl. "Would
that over in this direction she would come!" willed the man. Sure
enough, in his direction came his little sister, working her way
along. When near by she was come, then he spoke to her, saying:
"My little sister, I have arrived."

Thereupon at that moment she would have spoken because of
her desire to tell the news. "Hush, my little sister! do not tell the
news that I have arrived. " Then he caught hold of his little sister;
when he got hold of her, he kissed her. "What did she do, so that
she might kill the people?"

"Why, she turned into a bear; and, as she only wounded me,
I am on that account permitted to live, and that is why you see
me covered with sores. In fact, she would strike me with her
claws whenever she had me do something (for her)."

"(I) wish that after you go to bed you would ask her, *0
my elder sister! how was it that you (and the rest) could not be
killed?' "

In a while they went to bed. The little girl spoke to her elder
sister, saying: "How was it that you were not killed?"

"Maybe Bird-Hawk has arrived."

"No, I am simply amazed that you could not be killed."

"Why do you want to know it of me? In my little toe1 was the
place where I had put my heart."

So then it was that the little girl was told about it. Then, while
her elder sister was asleep, quietly out of doors she went. And
thence on her way she departed, she went calling for her elder
brother. "Now, here I am!" came the sound of his voice
speaking to her. When she came to (where) her elder brother
(was), she spoke to him, saying: "Therefore now has she
told me how she could not be killed. In her foot she placed her
heart."

404

"Kaga't niminwandam klwlndamawiyan. Ambiidac, madc&da
iwiti odanawi'towa'pan igi'u anicinababanig!"

Cigwa animadcawag, migosan utaninantaw&bandanawa; mldac
i8i'u nlbiwa omi'kanawan. Ajimadcawat ijawat iman wigiwaman-
sing. Anitagwicinuwat madwangwamiwan. Mldac ima* ickwan-
tank acipada'kitowat Ini'u migosan nlbiwa. Ka'klci'tawat pacu'
icawag. Cigwa' pldabanini, madwakuckusiwan, madwapasigwl-
wan, madwaglgitowan: "Anti wa8au nintawa'kan?"

Cigwa mi zagaa-mon; migu i8i'u abidink ka'pimita'ku'klnit
io acipangicininit, misagu i8i'u kaga't kra-ninibunit. Acinansi'ka-
wawat, mldac a8awinini, "Taga, kuniga a6a'u tabwatug i8i'u 'ningl-
mamun,' krr'kitut, 'i8i'u ninta!'" Mldac i8i'u acika'kiganicwat.
Kaga't awaniban uda*rni. "Misa gaga't utcickwasitaning, "
krrnandam. Minangwana iu kInra*'tot i'ryota utcickwasitaning.
15 Minangwana i8i'u kau*ntcipwawinanint. Misa i8iu nasiblwag
Iniyoclmayan. Ka'U'di'tamuwat i8i/u nipi, ki'kislbiginat iniyocl-
mayan. A'pidci ka' plnabawanat ugipisikunayaan.

Misa pinawitcit kragota.

49. The Rolling Skull.

Anicinabag a rndawag, inini kaya wiwan kaya, pacig kwiwisans.

20 Cigwadac tagwaginini; kiyusa mocag a*i*nini. Ningutingigu

omayaganiman Ini/u wiwan ; kawln manisasiwan. Mlgu*i*'u pitclnag

anubimanisat. Ningutingigu ka*a*nimadcat a-rnini maminunan-

'Referring to the little girl, and so the word "slave" might have been used.

405

11 Truly pleased am I that you have told me. Now, come, let
us go to yonder town where the people used to live!"

Presently on their way they went, for some awls they sought as
they went; and so many they found. When they started, they
went to where there was a little wigwam. As they were coming
up, they heard the sound of some one that was snoring. And then
there at the entry-way they stuck many awls. After they had
finished, a short way off they went. In time came the dawn, then
(they heard the sound of) some one getting up from bed, (they
heard the sound of) some one rising upon the feet, (they heard the
sound of) a voice say: "Where is my pet?" *

In a while she started forth out of doors; and when she took a
step, then down she fell, whereupon then, sure enough, she died.
When they went to her, then the man, "Well, (I) wonder if she
told the truth when she said, 'I took (away) my heart M" And
then he cut open her chest with a knife. Sure enough, gone (was)
her heart. "Therefore truly (it is) in her little toe," he thought-
It was a fact that she had placed her heart in her little toe. That
really was the reason why she could not be killed. Thereupon to
the water went he and his little sister. When they got to the water,
he then bathed (the sores of) his little sister. After he had bathed
her, he put some clothes on her.

And so the buttocks of the ruffed grouse now hang aloft.

49. The Rolling Skull.

Some people were living (there), a man and his wife and one
boy. And now the autumn was coming on; then on the hunt
always was the man. Now, in course of time he perceived a strange
behavior in his wife; she gathered no fire-wood. Accordingly,
whenever (he came home), against his will would he go after the
fire-wood. And once, after the man had gone away, the boy got

"Pet" here is synonymous with "dog," a being for one's use.

406

tarn au gwiwisans; pitclnag mlgu'ku animadcanitcini Iniyosan ml
cigwa ki'tciwawaci'U'nit Ini'u ugln, misa' kabagicig untantowan
iniyogin. " Namantcigicsa anano'klgwan a8a'u ninga!" inandam.
Patagwicininit, kacitina kltci'kunayawan. Cigwa mTnawa tag-
5 wicin a*i*nini klk'Iyusat, misa untcita kawin kago mici'. Kaya'pl
uganonan Ini'u wlwan : "Anin anano' kiyan kaya kin manisasiwan? "

MI win tasing nanagamut au gwiwisans: — ;

"Nosa ningawintamawa,
Nosa nlngawintamawa,
10 Nosa ningawintamawa,

Nosa ningawintamawa. "

Misa' i8i'u pacu' pi*a*yanit Iniyosan aciwanantank. Ningutingigu
acigasi'ku'tagut Ini'u osan. Ka'tibi'kadinig wl'pamat ugwisan-
san, "Ningwisis, anin win i8i'u kamadwa'U'ndcrrna-a-man? 'Nosa-
15 'pi ningawlndamawa/ klmadwana*a*man."

"Kaga* t namantcigicsa ka*u'ntcitotank a8a'u ninga ka'a'nimadca-
yanin; mri*'u cigwa ki'tciwawaci*u*t, mldac igu*r'u kabagicig
inantic au ninga. Mldac igu i8i'u kiwi' tagwicinan ka'kina mamot
Ini'u pasi'kank. "

20 Kigicabigu madca a*i*nini; mldac igu iman a'kutabinagwatinig
ml*i-man adana'kandot. Nagatcigu pimisaga*a*m6n Ini'u wlwan.
Ka'pimisaga"a*minit cigwa animadcawan. Anicino'pinanat, ani-
gaglmi'kawat. Kumagu*a''pl anitagwicinuwat, kuniginln ki°tci-
mi'tigon utaninasi'kawan a-r'kwa. Anlc waga'kwat uta'kuna-

25 mini ; acipaki' tawanit ini'u mi' tigon, " Kimindinurrmiciwa ta-
gwicin," i'kitu.

MInangwana i8i'u klnabi'kwa' tigon; panagu pa*i*cisagitcisanit
i8i'u ginapigo8, panagu kawin ganaga nagusislwan Ini/u wlwan.
Kaga't nickatisi a8a'i*nini. Anwln nlc uplntcwabinanan i*rman

407

to thinking of things; for always, as soon as his father was gone,
would his mother then get into gay attire, whereupon all day long
would she then be absent from home. "Wonder what my mother
is up to!" he thought. When she returned, straightway would
she remove her (gay) attire. Now, another time back came the
man from a hunt for game, and still there was no fire-wood. At
last he spoke to his wife, saying: "And what are you so busied
with, that you do not gather any fire-wood?"
And all the while the boy would keep singing: —

"To my father will I make it known,
To my father will I make it known,
* To my father will I make it known,

To my father will I make it known."

And so when near home would come his father, then he would
forget (to tell him). And once he was caught singing by his father.
When it was night, while sleeping with his little son, "My beloved
son, why did I hear you sing such a song? 'When my father comes
home, I will tell him about it,' I heard you sing."

"In truth, I should like to know what my mother does every
time that you go away; for then it is that she gets into fine attire,
whereupon throughout the whole day is she then absent from home.
And then about the time that you are returning home, she removes
all the apparel she had on. "

So in the morning away went the man; whereupon over at a
place within sight of (home) he lay in wait. A while afterwards
(he saw) his wife coming forth (from the wigwam). After she had
come forth, then away she started. Then, following after her, he
secretly stole upon her. When some distance on their way they
were come, lo, up to a big tree went the woman. Now, she had an
axe in her hand; as she struck the tree, "Your old woman has
come," she said.

It happened to be a serpent- tree; and forthwith out proceeded
a host of serpents, so many (that) not at all could his wife be seen.
To be sure, angry was the man. Bullets two (in number) he quickly

408

upackisiganing. Nawatc pacu' aci*l*cat, anotciku'ku, anlc picici-
gi'gu kinabigo8; kawin nagusislwan Ini'u wlwan ajipaskiswat.
Kaga't nibiwa unisa; mini'kidac ackunanat mi*rman ka'kina mi-
'tigunk plndigasanit i8i'u kinabigo6. Ajipagitciwabinang upaskisi-
5 gan, umawinanan ini'u wlwan. Tayoc papasigwiwan Ini'u wlwan,
ajipaki'ta'O'wat iu waga'kwat. Ugickigwa'irwan. Ka'kicki-
gwa'wat, mamadcimagatini uctigwanini. " Namantcigic ka'to-
tamuwanan!" inandam. Unawatinan, acigita' kwapitot mi' tigunk.
Ka'kita'kwa'pitot, madciba'to, andawat apa'tod; asabin nasi'ka-

10 wat. MInawa acaglwaba' to, icat uctigwanini. Anitababandank,
aca kikacki'6'magatini. Onawatinan, midac iman asabink aciwiwa-
'kwa'o'tod. Acigita' kwapitod, misa undcita namadcimagatinig.
Intawa umadcigawan Ini'u kinabigwa'tigon. Ka'kawisanit uma-
dcikawan; aniciklcklckikawat, mlgu i*i'u anlcipapa' kaganamat i8i'u

15 kinabigo8. Misa iei'u ka'kina kinisat.

Madclpa'to, andawat aba' tod, anipindigasat. Tayoc kla*yawan
ugwisansan. Anlc a'pitci pacig agacro*wan; aci*6*tclmat, " Intawa,
ningwisans, kaya kinawa madcinicimoyu' k. Kawin gaga' t ninisasl
acau kigiwa. Intawa kaya nin pa* kan ninga*ixiniclm." Misa cigwa
20 aci'O'mbiwana'a't ini/u uclma'i*ni, uganonan : "O'O'witi anicinabag
kwaya'kayawat, mi*i*witi icayu'k. Ka*i*nandamag wabank wuna-
gucig, tagi8tcimiskwa'kwat. Kicpln iciwaba'k, mri'u tcinisigoyan.
Mi icimadcayu'k, kaya nln ningamadca. Midac iman aninaga-
mSyu'k: —

2e "Kosanan acakr6'tananra\

Kaminu' tagunan,
Ktcpin pimadisit, kicpin pimadisit."

4°9

put into his gun. When closer up he went, even closer still, why,
the place was alive with serpents; not visible was his wife when
he shot at them. Of a truth, many he killed; and as many of the
snakes as he did not kill, the same hastened quickly back into the
tree. Then, flinging away his gun, he rushed for his wife. While
his wife was yet struggling to rise to her feet, he then dealt her a
blow with the axe. He severed the (head from her) neck. After
he had severed the (head from her) neck, in motion still was her
head. "Wonder what I shall do with it!" he thought. He grabbed
it, then he tied it fast to a tree. After tying it fast (to the tree),
he started off on a run, to where he lived he ran; a net he went to
get. Back again he came running, he went to where her head was.
On coming in sight of it, (he saw) that it already had gotten loose.
He grabbed it, whereupon then in the net he rolled it. When he
tied it fast (to a tree), even yet of its own accord did it keep moving.
Accordingly he began chopping down the serpent-tree. After the
tree had been felled, he began chopping it; as he began cutting
(the tree) up into billets, he then went on to chopping in pieces the
serpents. Accordingly all of them he killed.

He started away on the run, to where he (and the others) dwelt he
ran, passing speedily inside. Even yet was his beloved son there.
Now, there was still another, very small; when he kissed him,
"Therefore, my dear sons, do you flee quickly away! I really did
not kill your mother. In fact, I myself will flee in another direc-
tion." Thereupon, when he lifted the younger brother upon the
other's back, he spoke to (the elder son), saying: "To where the
people are over in this direction, by a straight course, thither do
you go. (This) shall be the thought in your mind at evening time
to-morrow, for there shall be a great, red glow in the sky. If this
comes to pass, then I am slain. Therefore now be off! and I too
will go. And this, on your way thither, do you sing: —

"Our father now is created with a tongue.

By him will the sound of our voices be heard with joy,

If he be alive, if he be alive."

4io

Cigwa madcaw^g. Agawa ugackoman uclmay^n. Kay& au
inini madca. Kabatibi'k pimosa a8a'u inini. Cigwa wayab^ninig
wanagwucininig, pitwawit^mon : "Cie, anti kawln ningutcipl-
'tcasinon iiya'ki a'pa'i*y§n." Abanabit kibititibisani uctigwanini
wiwan. Anawipita* kwisinini p^*i*cicapupitanig mi'tigunk. Cigwa
udanupaskiswan, kawln k^naga. Acip^gi'taskagut. A'pitci una-
gucinini, mlsatgu iu kaga't kinisigut wlw^n uctigwanini ti'tibicti-
gwan.

Mid^c cigwa ^nip^pimusawat kwiwisansag, cigwa mlskwawani.
10 "A'tawa, niclmans! mH-'u ginisint kosinan!" Misa pim^tamowat;

pldcina*a,ns mawiwag, kawln ug^cki'toslnawa tcigiskowawat.

Tci*a*nigu'k madcawag. Saga*i*g^n mada'kowag; wapig^mani.

Misacigwa w&bamawat awlya nibawinit iman wapigamank; n$-

banagataw^n. Ayantcigu tci*a*nigu'k §nimawiwag. Tcigwa uba-
15 cw&b^mawan. "Nimicomis! manito nimamltawigunan. "

"A, nocisitug, kawln awiya o'O'ma11 manito ayasi. Aniwa'kigu
nin nimanitowi. Taga, clbagatayan pimi*rcaiyu'k. "

Kaga't wcrba kanitotamuwat Igi'u ^binodcly^g.

"Mrr'u wawani anicipimusayu'k ml*i*wa tcitat^gwicinag Igi'u

20 guiicinabag ayawat. O'O'ma11 tagwicink titibictigwan, aniwa'k

winigu nomag ningadaci' kawa, Madcag! Misa w&bg.nk tcibwana-

wa'kwag ml a' pi kat^gwicinag Tgi/u anicinabag ayawat. Nocisitug!

mi icimadcag. "

Kaga't anicimadcawat igi'u kwiwisansag; cigwa ^nigu'plw^g
25 fgl'u kwiwisansag.

Then they departed. Hardly was (the boy) able to carry his
little brother on his back. And the man started away. Through-
out the whole night travelled the man. Then on the morrow,
at evening time, (he heard) the voice of some one coming along
saying: "Why, there is no place in the whole length and breadth
of this earth where you can flee from me." As he looked back
upon his path, hither came rolling the head of his wife. Despite
its bumping up against the trees as it came, yet straight on through
it would pass. Then he tried shooting at it with a gun, but that
was of no avail. Then by it was he bumped. It was late in the
evening, and then in truth he was killed by the head of his wife,
by the rolling head.

And so, when on their way journeyed the boys, it then began
to redden (in the sky). "Alas, my little brother! therefore now
is our father slain." Accordingly on they went crying; continu-
ally did they cry, they could not cease from crying. With all
speed they went. Out upon the ice of a lake they came;
(the lake) narrowed there. And then it was they saw some
one standing at yonder narrows; he had one leg. Then harder
than ever they cried as they went. Presently they drew nigh
to the being. "O our grandfather! by a manitou are we hard
pressed."

"Why, O my grandchildren! there is no manitou here. But I
myself am somewhat of a manitou. Now, by way of the space
between my legs do you pass through."

Truly well did the children do it.

"Therefore now in peace do you continue on your way till you
arrive at a place where the people are. When at this place arrives
the rolling head, then for some little while will I keep it occupied.
Be off ! It is on the morrow, before it is yet noon, that you shall
come to where the people are. O my grandchildren! therefore
now do you depart hence."

To be sure, then on their way went the boys; presently up from
the lake they went.

412

Inabit Kotagat — mri''u ajini'kasut nabanagatat — inabit ima
ka'pi*irntatabinit, cigwa pltitipisani uctigwanini iniyu'kwawan.
Aca iman tagwicinomigatini ajikanonigut: "Anlndi ka'pimirca-
wat Igi'u kwlwisansag?"

5 "Anic wato'tawatwa?"
"Nlwinisag/'

"KIcpin kacki'toyan, kidanisag. Ooma clbagadayan kl'pi-
mrixawag. "

MH,/u acictcigat Kotagat, mackawakwatcra-nicinaba. Cigwa
10 pimra-yani uctigwan, ajipagitciwamagamat, panagu aciplguckanig.
Ajigigitut: "Mitug wa8a'u manito? Kawin manitowisl. "

Cigwa kwlwisansag udababandanawa odana, mldac kaga't
ajimawiwat wayabamawat anicinaba8. Pamagu pamawinit kwi-
wisansa8; anind umawinanawan, ayantcigu mawiwa8. Kaya wln-
15 awa mawiwag anind.

"Wagunan wantcimawiyag?" udinawan.

" Ninganan niwinisigunan, wlbagutatagwicin o'cma11. Anawi
nimicomisinan ninglpiwabamanan.

"Agataga, aca-a-natanig!" i'kitowag. A'pidci kagicl'kawat

20 ininiwag madciba*i*tiwag aja'a-nawat. Owabandanawa saga-rgan;

inabiwat klnlbawiwan Kotagatan. Watisawat ajikagwatcima-

wat: "Kawinamaci tagwicinzl a-i-'kwa?" Uganoniguwan : "MIsa

iu klnisag a8a'u titibictigwan. "

MIsa' ajiklwawat Igi'u ininiwag; cigwa tagwicinog antawat.
25 A* pitcisa minwaatamog kwlwisansag.
Mrr'u pinawitcit ki*a*gota.

1 A name of Kotagat.

413

As Kotagat looked — for that was the name of the one-legged
being — as he looked towards the place from whence they came
out upon the lake, (he) presently (saw) rolling hitherward the head
of the woman. When it was come over there (where he was), he
was addressed by it saying: "Whither have those boys gone?"

"What do you want with them?"

"I wish to kill them."

" If you can (pass), you may kill them. By way of the space here
between my legs did they pass."

This was what Kotagat did, the person Frozen-Stiff.1 Presently
past him went the head, when he then hurled his spear at it, and
forthwith the head was broken in pieces. Then he spoke, saying:
"And may this have been the manitou? It is not a manitou being. "

In time the boys came in sight of a town, whereupon in truth
did they weep when they saw the people. And all at once (the
people heard) the children (as they) came crying; some ran to
them, when all the more they cried. And some of (the people)
too wept.

"For what reason do you cry?"

"Our mother wishes to kill us, and in a little while she will be
here. Yet we did see our grandfather on our way hither."

"Come, let us follow back their trail !" they said. The men
that were very fleet of foot started off running together when
they followed back the trail. They saw a lake; when they looked,
(they saw) Kotagat standing (there). When they were come at
where he was, they asked of him: "Has not that woman arrived
yet?" They were addressed by him saying: "Therefore now have
I slain that rolling head."

Accordingly then back went the people; in a while they arrived
at home. Very happy were the boys.

Whereupon the buttocks of the ruffed grouse now hang aloft.

50. Dung-Warm Weather
(Mowis tayabawa).

Anicinabag odanawrr'tiwag; nibiwa anicinabag ayawag; zlblnk
tawag. Pacigidac a'kiwanzl ugimawi, ininiwan udayawan, ki'tci-
•irckinawawiwan; kaya dac udanisan mi gayabi ucklnlgi'kwa-
winit. Kaga' 1 nibiwa anuwrwitigama awi' kwa. MIsa wanawiawat
5 Igi'u ininiwag anuwiwitigamawat, kaga'pigu nickadisiwag Igi'u
ininiwag.

Anic pa' kan wlgiwamans abi awi* kwa. Midac i8i'u aciplndiga-
wat 'a8a'u waclmayit awinini. "Ambasano, tabwa'tawicin, niclma!
Kanaga gin witigan. " Ajikanonigut: " Au, kawasa, nisaya11 !
io Anawi kisagrrn, awacima niminwandan tciwltigasiwan."

"Anic, kinickra'g Igi'u Ininiwag." MIsa i8i'u acra'pitcibwamat.
Cigwa dac una' kunigawag igi'u canganimiguwat Ini'u i'kwawan.
"Ambasano, wimanici*a*da! Ningutci klgawani'kamin, midac
iman ka"i*cimlslyank. "

15 Kaga't mHrna acimlslwat. Kamockinanik midac i8i/u madci-
'tawat mazinitclskiwaginamowat, anicinabank udici'tonawa i8i'u
mowl/. Ka'klci'towan, zazaga papagiwayan acipisi'kotowad; kaya
a'pitci wanicicininig midasan acipisi'kotowat, kaya ma'kisinan
unicicininiwan; ajipisi'kotowat kaya i8i'u uplsi'kwagan wanicici-

20 ninik; acipisi'kotowat kaya i8i'u wlwa'kwan; midac a8a'u ma-
'kada*a*mi'kwayanan acinlgucwawat, [midac i8i'u kackackitasa-
binawat, miziwa agwa'pitcigasowan; ka'klci*i*nt acipasigunctisa-
*a*wat. Pacig a8awinini kagigitu: "Ambasa tawi'irndcra'nicina-
bawi." Anic anind ajizltunawat, midac i8i'u aciglgitut 'a8a'u inini:

25 "Mowis! kibimatisina?"

1 Because she had refused them.

415
50. Dung-Warm Weather.

Some people were living together in a town; many people they
were; by a river they dwelt. And a certain man was chief, and he
had a son, a full-grown youth; and also a daughter who was yet
a maiden. In truth, many sought to marry the (young) woman,
but to no purpose. Thereupon the men who had tried in vain to
marry her agreed upon a plan concerning her, for at last angry
became the men.

Now, apart in a small wigwam was the woman. Accordingly
then into where she was went the man that was elder brother to
her. "Pray, give heed to what I say, my little sister! Do go and
be married." Then he was addressed by her saying: "Why,
impossible, my elder brother! In spite of my love for you, I would
much rather not marry/'

"Well, you are angering the men." But it was so that he failed
to persuade her (to marry). And then to an agreement came those
by whom the woman was disliked.1 "Come, let us shame her! In
a certain place we will dig a hole, and then into that place we will
ease ourselves."

Truly then into that place they eased themselves. After the
place was filled, they then set to work patting it into the form of
an image, into the form of a human being they fashioned the dung.
When they had finished it, then a fine shirt. they put on it; and
exceedingly handsome leggings they fitted it into, likewise mocca-
sins that were nice ; and then they clothed it with a coat that was
handsome; and then they fixed upon it a hat; and then the skin of a
black beaver they cut into strips, whereupon they tied them about
the leggings for garters; all over was it tied (with the strips). When
(the clothing of) it was finished, they then stood it upon its feet. A
certain man spoke at length, saying: "(I) will that (this thing) be-
come a human being. " Now, while some kept it from falling, then
accordingly spoke a man, saying: "0 Dung-Being! are you alive?"

4*6

"Nimbimatis."
"Wunagucig kra*nimatabi."

"Wagunac kasa'ka-iryan?" i'kito a8au mowis.

"Kaga't kigawaci'tomin I8i'u kasa'ka*u*t." Kaga't madci'ta-

5 wag, a'pidcisa wawani uzazaga' tonawa i8i'u sa'ka'irn. Misa i8i'u

k (kici'towat, amba, a'pidci minwandam a8a/u mowis; piciganimu.

Madcawag ajawat a' kupigatinig mrru sibi. Midac iman anint

ininiwag kanawanimawat, kaya anint acawa*o*wag andawat

icawat. Cigwasa anrirnagucinini, misa i8i/u cigwa madcad a8a'u

10 mowis, a'kubigatinig ka*rcat. Madwapipagi paciginini: "A'e'e,

plwida kidodisigunan!"

Ka'kina saga*a*mog, kaya win a8awi'kwa canganimat i8i'u nini-
wa8. A'pitci pacu' kra*'pa'to kinlbawiwan ininiwan, ini'u mowisan.
Kaga't omisawinaman. "Ambagic a8a'u wltigamag!" inandam.

15 Madwaglgito au mowis, pa'kicigu nagamu: —

"Misa cigwa tcibinata*irguyan."

Kaga't pacig inini aciposit; natawat anicitcakisat. Ajikanonat:
" 'Au, posin!"

" Kitogimawina wipinata-iryan?"
20 Acikanonat awinini : " Kawin nintogimawisi. "
"Wagimawit nlngabinata'ir'k."

Kaga't wackagumu a8awinini anlcimadcat icat wagimawinit.
Uganonan anicinaban: '"Wagimawit ningabinata*ir'k,' i'kito au
piwita. "

1 Said in a low bass voice.

417

"I am alive."1

"When evening comes, then are you to go down toward the
water."

"What shall I use for a cane?" said Dung-Being.1

"To be sure, we will make what he shall use for a cane." Truly
set they to work, in an exceedingly beautiful form they fashioned
the cane for him. Accordingly, when they had finished it, ah, very
pleased was Dung-Being; he felt proud. They started forth,
going as far as the water of the river. And it was there that some
men were watching for him, and some were crossing over in their
canoes on their way home. In a while the evening was drawing
on, and that was when Dung-Being started forth, to the edge of
the water was where he went. The voice of a man was heard calling
out: "Halloo! by a stranger are we visited!"

All came out of doors, likewise the woman who disliked the men.
Very close did she run to where the man was standing, to him (that
was) Dung-Being. In truth, she felt desire for him. "Would that
I might marry him!" she thought..

The voice of Dung-Being was heard when he spoke, at the same
time he sang: —

"Now is the time that I shall be sent for (and) carried across the water."

Sure enough, a certain man then got into his canoe; in going after
(Dung-Being), his canoe slid up into the shore. Then he spoke to
him, saying: "All right, get in!"

"Are you a chief, that you should come after me (in your canoe) ? "

To him then spoke the man, saying: "I am not a chief."

"Him that is chief do I wish to come over the water after me."2

Truly roundabout the man whirled (his canoe) as he started

forth on his way to where the chief was. He spoke to a person,

saying: " 'Him that is chief do I wish to come over the water

after me,' said the stranger."

2 Spoken by Dung-Being.

418

Kaga't a'kiwanzl ajimadcat natawat ini'u mowisan. Cigwa
anitca'kisat, kigito au mowis: "Nawatc nlminawatciguntciton i8i'u
kitciman." Tcigwa aciposikwackwaninit. "A'n8yon, a'neyon!"
inwawan aci-a/cawa-o'nat. Pitclnagigu zazi'k anayawat aci-
kwackwaninit. Misa gayabi anwanit: "An8yon!" Mlsa acigabat
a* kiwanzi.

Midac i8i'u kigito au mowis: "Anlndi andayan?"

"Mri'witi ninga*i*cipindiga. "

Kaga't aniciwltciwat. Ka' pindigawat, cigwa awipindiga awi-
10 'kwa. Kagatsa ki'tcra*nigu'k omisawaniman. "Ambagicsa 'a8a'u
witigamag au mowis!" Anlc mrr'u cigwa ki'tcipiskananik i wigi-
wam; cigwa winingitcimaso. Abinotclyan pimacagamawan iman
acitabibinat. Midac iman makwaya*!* acikitciwinat Ini'u abino-
dclyan; kaya wawiyatanimat Iniyabinotciyan . MH*U amra'pi-
15 'tcitawint wfldga*i*nt, eM gawasa. Mlsa winingisut mowis. "Wi-
'kagasa tagi'tcimiskwa'kwat, " inandam.

Kaga' t madwapipagi pacig inini: "A'a-a*M, ki'tcimiskwa'kwat!"

Taiya, panagu kapiti'kwag! Sagitcikwackwaniwad wlwabanda-
mowad ki'tcimiskwa'kwatinig. Migwana iman abit ima wlgiwa-

20 ming ka'kina asagitcisanit; ka'kina kasaga*a'minit kaya win acisa-
ga-a*nk. Mi' tigons utanotata* pinan ; anicipapa* ki* ta-a*nk iu
wigiwamans magwa ta'pabi a'r'kwa, rara'wa ka'kina canganimat
i*i*u ininiwa8. MIsagu i8i/u kaga' t animadcat mowis; ningutcitacigu
aniniba mowis. Kigicab minawa ajimadcat, sibi utanipima*a*don.

25 Cigwa naya*a''kwanig, caylgwa ki'tci*a*bawani. Sagau'gan owa-
bandan, aca'I'tug kakackadininig. Madcra'daga'ku, a'pidci tcra*-
bawani. Kaga't mamltawantam. Anlc mlsa cigwa a'pidci unicici-

* The child.

419

Truly, then the old man started forth to fetch Dung-Being.
When his canoe glided up into the shore, up spoke Dung-Being,
saying: " Just a little farther out do you push your canoe. " Pres-
ently then into the canoe he leaped. "Heyo, heyo!" he exclaimed.
Then (the chief) took him across the water. As soon as they drew
up close to the shore, then (Dung-Being) leaped out (upon the
land). And still was he exclaiming: "Heyo!" And then ashore
stepped the old man.

Thereupon up spoke Dung-Being, saying: "Where do you live?"
"Into yonder place where I am going to enter."
In truth, then went he along with (the old man). After they
had entered, then in went the woman. Really with exceedingly
great desire did she long for him in her mind. "Would that I
might marry Dung-Being!" Now, there was at the time a big
fire blazing in the wigwam; presently he began to soften. A child
that was passing by, (Dung-Being) took up in his arms. And so
there amidst (the people) he had the child with him; and he became
fond of the child. It was then that they intended feeding it,1 but,
alas! it was impossible. It was then that Dung-Being was soften-
ing. "Would that the sky might become very red!" he thought.
In truth, there was heard the voice of a man calling out: " Halloo!
the sky has become very red!"

Oh, but there rose a continuous roar! Out (the people) rushed
to see the mighty red of the sky. It was out from the wigwam
where he was that they rushed; after all had gone forth, then out
he went. A stick he picked up on the way; then he tapped a
number of times upon the little wigwam while the woman was
peeping out, the woman that hated all the men. Thereupon truly
on his way went Dung-Being; and somewhere on the way did
Dung-Being sleep. In the morning he then continued on, along
a river he followed. By the time it was noon it was already grow-
ing warmer. A lake he saw, though he was not sure that it had
been frozen. He started across on the ice, very much was it thaw-
ing. In truth, he was worrying. Now, it was so that exceedingly

420

w<j" umlndcikaw^na1. Ningutingigu acipo'kutcisanit, kawin gan-
aga ogackitosln tci*6*da'pinat Inro'mintci'kawanan. Cigwa ubac-
wabandan waya'kwagamlwaninig sagaigan, mii-'u cigwa misiwa
nlguckat. MIdac iei'u intawa anu*rcimi'totat. Kaga'pl misiwa
ka'i'cinigisut a'pitci iman waya'kwagamlwaninig indigu wacackwic
ka'a'tag, anicu'kutcis kiwasink i8i'u mo1.

Cigwa awati i'kwa, mri*'u abidink kitibi'katinig. Kaga't ma-
mltawantam. KI' kanonat Ini'u ogln : "Ningipimiwricamik a'a-i*-
nini, niwino'pinana dac. "

10 "Nindanis, kawin kitamino*a'yasi anino' pinanat. Kanabatc
w&sa ijatug, " iniyogin udamri'gon. Misa' kawasa, kaga't a'pidci
inandan wln5' pinanat Ini'u mowisan. Migu wankitcicic wandci-
•ruglri'tat, anlc anawi a'pitci amru'ndcra*; kaga'pl kaya iniyosan
udanu'U'ndcri'gon, kaya iniu udawaman. Misa cigwa madcat

15 a*i'*kwa. Cigwa ow&bandan nibawin klnibanit mowisan. Anlc
udayansan uwldclwan. Ajimadcat pima*a'nat mowisan. Cigwasa
sagai-gan owabandan aci' kawanit ini'u mowisan. Ningutingigu kag5
owabandan, kuniginin, mindcikawanan. Wanlcoda' pinat, wanicipl-
si'kawat, panagu mo1. Inandam: "Kuniga a'pidci a'pi'tciptci-

20 ganimut! MI*i"'u kanabatc ka*u*dcitotank Id' pindaciketcinat ini'u
umldci'kawanan. " Anici madcad plma*a-nat. Kaga'prrgu kawin
nisidam ici* kawasiwan panagu kanablwisininig. Ningutingigu migu
i8i'u anlcimocaginang ini'u uda'i'mini. Inabit iwiti waya'kwagaml-
waninig kago owabandan nistcigisininik. Cigwa opacwabandan ;

421

handsome were his mittens. All at once they broke in two, not
even was he able to pick the mittens up again. By this time he
was getting close to the other end of the lake, he then began to
drop apart from all over. So then, as a result, he began to crawl,
(but that was no use). Finally, when he had completely fallen
apart, there seemed at the other end of the lake something like a
muskrat-dwelling, such was the size of the dung-hill.

Now, as for that woman, there had already passed one night
(of her thinking about him). To be sure, she was in a mental
unrest. Then she spoke to her mother, saying: "I have been
asked by the man that came to go with him, and I want to follow
after him."

"My daughter, you would not be doing the proper thing to go
following after him. No doubt a long way he must now be," by
her mother she was told, but to no purpose. And it was no use,
for truly very eager was she to follow after Dung-Being. And
then, notwithstanding (what her mother had said), she made
ready; so, in spite of (her mother's wish), she went, anyhow; and
finally by her father was she advised not to go, (but it was no use) ;
and likewise by her brother. And so thence departed the woman.
In time she saw the place where Dung-Being had slept. Now, her
little pet (dog) she had with her. As she went, she followed the
tracks of Dung-Being. In a while she saw a lake where Dung-
Being had left the imprint of his tracks. And in course of time
she beheld something; lo, it was a mitten. As she went over to
pick it up, as she tried to put it on, (she found) it was nothing
but dung. She thought: "Wonder if it can be that he is so ex-
tremely proud! That may be the reason why he has done such
a thing as to ease himself into his mitten." Then on her way she
started, following after in his path. And finally she came upon a
curious sign of a trail, which consisted of one thing after another
that he had been wearing. By and by she then gathered up his
belongings along the way. On looking yonder at the other end
of the lake, she beheld something in a certain place. Presently

422

aniw&bandank kuningifn ki*tci mo1, Anic anugiwitaska, anic migu
iman waya' kwa' kawanit. Amba, misa iu acikitcra*g$tcit. Aba* pic
kinlbawi. "Anicna kawin ba'pic wi'ka nindagiwasi, anic ninda-
ba'prrgo misawa kiwayan. Wagunan pisindawagib^n a8a'u nisaya*
anugicigaganocit? 'Intacka witigan,' nindanugrr'k nisaya. Ci-
gwadac indawa ningamadca ^m^ntcigu $'pi kagaw^tciyan. "

Kaga't madca; wasa ka' tagwicing, mH*man na*rci'OTigat, cin-
gupl udowigiwamin^n. Ka'kici'tod andat, misa kawln kago umi-
dcisin. Midac i8i'u madcat widciwat utayans^n. Kaga't umi'ka-
10 nawa pima'tigon, ki'tcinibiwa um^mon^n; mis^na Ini/u madcit.
Minawa wayabaninig madca i8iu m^nitobima'tigu'kat; pa'kan
plma'tig m^nido plma'tig. Kaga't omi'kan. "Misa i8i'u ka*i*n^n-
dcikayan oo* tcibinonk." Cigwa umi'kanan minawa mid^c ini'u
wigupin, ml Ini'u minawa madcit. EM kawasa taminowayasi.

15 Cigwa minditow^n ini'u odaiy^n. "Misa intawa mi waVuka-
witigam^g, " inand^m. Kaga't misa'. Ningutingijku madcaw^n
ini'u unapaman, waboson upinani. Kaga't minwandam. Kaga'pi-
•i'gu naningutinong nlc upinani ifii'u Wclboso8. Ninguting gaya
kagwan ubinani. Kaga't minwant^m kawlndac a'pitci pa'k^dasi.

20 Ningutingigu aci*a*yanit ini'u unitcanisan, kuniginin ^nimos^n
wanitcanisit; misagu iu aciki'tciminwandank. Wib^gu minawa
cigwa minawa unitcanisi, kuniginin anicinabansg,n kwiwisansan.
Amba atata, aciki'tciminwandank i8i/u cigwa ki'tcra*nimuciwinit
iniwati ni'tg.m magwa wanidcanisit. Midac i8i'u nicinit. Osgn

25 witciwatau animuc ki'U'sawat. Kaga't migwa'p^na pinawat ini'tt
w&w&ckaciwan. Misa7 kawin kayabi pa'kadasi a*i*'kwa. Kaga't
minwant^m. Ningutingigu a'pitantawa8 kiyusanit ckw^tci niwu-
gun, "Misa iei'u k^n^batc nibuwagwan," i'kito ar'kwa. A'pidci

423

she got a close view of it; on going over to see it, behold, it was a
great dung-hill. Now she circled about (it) without any satisfac-
tion, for (she saw) that there was the end of his footprints. Well,
that was when she became very much abashed. By this time
she was standing. "Now, of course I shall never go back home,
for I shall be laughed at if I should return. Why did I not listen
to my elder brother when he tried to speak to me? 'Now do you
marry, ' was what he tried in vain to tell me. And now therefore
will I continue on, even though it be till I am frozen to death."

To be sure, she went; when a long way she had come, then there
she put up a wigwam, of balsams did she make her wigwam. After
she had made a place to live in, she then had nothing to eat. Ac-
cordingly thence she departed, in company with her little pet (dog).
In truth, she found some vines, a great deal she gathered; and that
was what she ate. On the next day she went to search for some
manitou-vine; a different (kind of) vine is the manitou-vine. In
truth, she found some. "This is what I shall have for my food
during this winter." Then next she found some linden-bark, and
that too she ate. Alas! and still not enough did she have.

In time large grew her pet (dog). "Now, therefore, I will marry
him," she thought. In truth, it (was) so. When once away went
her husband, a rabbit he fetched home. Truly pleased was she.
And at last he sometimes fetched two rabbits home. And once he
brought home a porcupine. In truth, she was happy, and she was
not very much in need of food.

And once, when she had a child, lo, it was to a puppy that she
became mother; whereupon she was very glad of it. Soon again
she had another child, and, lo, it was a boy. Oh, then very happy
was she that now a great big dog was the one that she first had
borne. And so now they were two. In company with its father
went the dog when they hunted for game. In truth, it was all the
time that they fetched home a deer. And so nevermore was the
woman in want of food. Truly pleased was she. And once, when
they were gone for four days on a hunt for game, "Therefore now

424

ka'tibi'k^tinig pidwawacinu8, cigwa plndigciwa8. Cigwa klgitow^n
unapam^n: "Mons ninglnisanan." Mid^c kaga't minwantg.nk
a'i-'kwa, kaga't wlninow^n. Misa' i8i'u pama sigw^nk minawa
tcin^nta wantciganit. Cigwasa slgw^nini, misa minawa madci'ta-
5 wat nantawantcikawat; cigwa minawa unisawan wiwackaciw^n.

Ningutingigu pamagu kanimadcanit Iniyonapam^n, pamagu
awiya padwawacininit; kuniginin Ini/u pajik iniwininiwan aji-
pindigagut. Mid^c Iniu pajik Ini'u ininiw^n kacinganimat. Ajig$-
nonigut: "Anin d$c kigra-tima^'nan^c a8a'u mowis?"

10 Ajnba, kaga't ^gqrtci.

"Mina au wanapamiy^n a8a/u mowis?"
"Kawin, mra-wa nintayans wanapamiyan. "
"Awanan d§c win wanltcanisit kata'kun^t?"
"Ninta1."
15 "Kaga't klpa' tinlnuw^g Igi'u ininiw^g anawi witigami'kwab^n.
Wagunan pajik wltigam^tib^n a8a'i-nini kawin awiya kltaklpa'pl-
•i-gusl. Mri'witi wantclyan a8a'u kos ayat. Mrrwa wantcra-n-
tuna*a-gosiwan; anawi kitanugru-ndcrrgo. Kiki'kantan na' Igiu
ininiwag ka'ixictcigawat i8i'u mo1 ka'U'ndcino'pin^d^m^n ka'kina
20 kiglnecki'a* a8a*i*nini? Intawad^c mlgu i8i/u ka*i*ciwldigaminan."

Mld^c pitcinag wawani kigitut a*r'kwa: "Mlgu i8i'u ka*i*ci-
ki'tciminwantaman widigaminan, "

" Kawin ina win tanickatisisl au gita* i8i'u magwa wltigam^tib^n? "
"K^batc."
25 "Anin win i8i/u ningiplwu'kawi'a'g ginlcu'kawawat?"

"Misa au ningwisis pajig kr^'nimosiwi/'

11 ' Au, mano oma ninga'a-ya. " Misa aciwlt^bimat Iniwi* kwaw^n.

426

Cigwa unagucinini. Cigwa pldwawacinu, tcigwa pipindigawan
prrnabinit ininiwan ugiwit^bimani. Atcinagu kin^madapiwa8,
pana saga'a'minit. Acitibi'katinig a'pidcisa ku'tatci a8a*i*nini.
Migwa'pana nana*rnat ini'u umi* tigwabin kaya i8i'u owliga'kwat
5 kaya omo'kuman. Cigwasa wabanini. "Indawa madcada iwati
udanank tcrixayank!" Wawip uci'tawag. Ka* klci' tawat madca-
wag. Midac iwiti udanank acawat. Kumadac a' pi tagwicinuwat,
utaninaganan Ini'u wiwan. Kumagu a' pi madwapipagi utanank
a'r'kwa. Acipagitciwanat a8a*i*nini madcipa'to; apa'tod wiw^n
10 madwapipaginit. Anitababandank pra*yanigubanan, paba'pic
kicingicininon Ini/u wiwan. Misa kinisigut iei'u animuca8.

Misantawa ajimadcat a'i'nini, icat iwiti otanang. Midac iu

wayabandank odana tibatcimu: "Misa iei'u kinisigut a*i''kwa.

Mri'wa udonapaminan ini'u udayansan. Pajigidac ugra'wayawan

15 Ini'u animosan; winawagu ugiwunidcanisinawa; kaya pacig kwl-

wisansan."

Midac i8i'u ajigigitut au a'kiwanzi: "MInacigu i8i'u kaya au kwi-
wisans kinisint?"

"Migu i8i'u kaya ae'u kinisint," udinan.
20 Midac i8i/u pitclnag mawit a8a'u a*kiwanzi, kaya au mindimoya,
kaya au uckinawa. Ajikigitut au uckinawa: "Intacka mi anugi-
•u*ndcikanonag a8au nicima*i*ban."

Misa' pinawitcit kra*gota.

51. Old-Toad-Woman steals a Child.

I'kwa a'rnta. Ininiwan ninguting plndigawan; misa' a'pidci
25 udanuwlpacwcibamigon, midic i8i'u kawin inandanzi a8a*i*kwa.

427

In a while it w«s evening. Presently came the sound of footsteps,
then in came one that saw a man sitting beside her. But a little
while were the (fogs) seated, and then out of doors they went.
When night came0n, very much afraid was the man. And all the
while he was fixing his bow and his axe and his knife. In time then
came the morrow, "Therefore let us go back the way we came!"
Speedily they mafo ready. When they were ready, they departed.
It was yonder, back on their trail, they went. When they had
come to a certain distance, he began to leave his wife farther and
farther behind. After a while he heard the sound of the woman
calling (to him) hom over the trail. Then, putting down his pack,
the man started Running; he ran towards his wife whom he heard
calling aloud (to him). When he gut hi bight of where she was
coming, lo, (he saw) his wife lying prostrate. And so she had been
killed by the dogs.

So thereupon thence departed the man, he went over there to
the town. And when he got to the town, (he) told the news:
"Therefore now is the woman killed. (It was) by her husband, that
was her little pet (dog). And there was one little puppy they had;
and to them the child belonged; arid (there was) also a little boy."

And then up spoke the old man, saying: "And is the little boy
also slain?"

"He is also slain."

Thereupon at once did the old man begin to cry, likewise the
old woman and the youth. Then up spoke the youth, saying:
"That was the very reason why I tried to speak to my younger
sister, (but it was no use). "

And so the buttocks of the ruffed grouse now hang aloft.

51. Old-Toad- Woman steals a Child.

A woman was abiding (there). Once on a time (she beheld) a
man come into (the wigwam) ; and though he was very eager to
know her in a friendly way, yet the woman was not willing. At

428

Kaga'pl madca a8a'u inini, umicomisan udicanan. Ka'tagwiciiu
ajikanonat unicomisan: "Nimico! kaga't nimamitawantam ami
wipacw&bamag a*i*'kwa. "

Midac ajiklgitut a'kiwc^zi: "Kawin sanagasinon i8i'u tcibacwfi
5 bamat. " Midac i8i'u nantunigawan i8i'u umackimutani ; ani<
packwawac wamaskimutanit.

Tdgwa kago omlnigon a' pidci agasani.

"Nocis, mlsa o8ou nimacki'klm, mro'wa ka'U'ndcipacw^bamat
wa8a'u i'kwa. A* pi klpindigawat, — mamwatc abi'ta tibi'kak ml
10 a' pi kaplndigayan iu wlgiw&m, — a' pi klplndigayan, apa*a-n ; midac
jsj'u udickutaming pagidinan i8i'u macki'ki. Klpagidinaman,
midac i8i/u ka*i*cipodawayan. Cigwa ta*u*nicka. Kawln tami-
'kawisi. A' pidci kawin ickwa'kamig tatotanzl. " Midac i£i'u a* pi
mlnawa pajig ominigon i8i'u macki'ki. " 'Taga, klgananantawin!'
15 kiga'i'na, 'mlgu i8i'u a'pana ka'i'cra'yayan kicpin kayabi wlcln-
ganimiyan', klga-i*na. "

Mlsa iu cigwa acimadcat a*i*nini, midac ri"'u acrixat Iniwi-
'kwawan. Mamwatcigu uta'kawaton tcra'bi'tatibi'katinig. Tci-
gwa' abi'tatibi'katini ajiplndigat klmotc. Acipagitinank ri*man
20 ickutank i8i'u macki'ki, kuniginin amanisutagut; anigu'k unicka-
ba'towan, pa'kic podawawan ajiklgitunit: "Kawln po'tc wi'ka
kitabacwabamisi. "

Nawandicigu udanuganonan: "Po'tcigu kawitigamin."

Mi' tig udota'pinamini wipaki'ta*u*gut.
25 Intawa ajisaga*a-nk. Midac iman agwatcing ajiwawanabit.
Kunagu a' pi cigwa ka'ixiki'kanimat wanimi'kawinit, midac i8i'u
acipindigat a*i*nini; kaga't owabaman kiwanatisinit. Mlsa iman

429

last away went the man, to his grandfather he went. After he was
come there, he then spoke to his grandfather, saying: "O my grand-
father! in a truly troubled state of mind I am, because of my failure
in trying to have intimate knowledge of a woman."

Thereupon then spoke the old man, saying: "It is not difficult
for you to be intimate with her." Accordingly then he sought for
something in his bag; now a miserable old skin he had for a bag.

Presently (the man) was given something that was very small.

"My grandson, this is my (magic) medicine, and by means of
this will you become intimate with the woman. After you have
entered into where she is, — but it must really be at midnight
that you go into the wigwam, — when you have entered within,
then untie it; accordingly then upon her fire do you drop the
medicine. After you have dropped (the medicine) there, then is
the time that you should start up the fire. Presently up from
bed she will rise. She will not be in her right mind. She will do
all manner of things." Thereupon then another kind of medicine
he was given. " 'Pray, let me heal you!' you shall say to her,
'for this is the way you shall always be, if you continue wanting
to hate me,1 you shall say to her."

Accordingly then departed the man, whereupon he went to where
the woman was. To make certain, he waited till it was midnight.
When it was midnight, then he went secretly into where she was.
When he dropped the medicine upon the fire, behold, the sound
he made was heard by her; straightway up she leaped from her
couch, and at the same time she kindled the fire. Then she spoke,
saying: "Never will it be possible for you to have intimate knowl-
edge of me."

Yet, despite (what she said), he tried in vain to speak to her,
saying: "I am determined to marry you."

A club then she picked up to strike him with.

Thereupon out of doors then he went. And so there outside he
sat down. Some time afterwards, when he knew that she was out
of her wits, then it was that inside went the man; of a truth, he

430

cigwa kiwi'pamat. Kawfn mi'kawislwan. Midac i8i/u ka*rckwa-
'tat, utapa*a*n umacki'klm; pangl aciminanta-a*t. Kaga't paga-
'katisiwan uganonan. Misa iu cigwa nanagatawantank, "Kagu'
kayabi clnganimici' kan. Kicpin kayabi wiclnganimiyan mlya-
'pana mini'k kabimatisiyan kawln klgami'kawisi, M udinan.

Ajikfgitut ai'kwa: "Migu iu kaixiwldigaminan. Nawatc nin-
taclngatan tcimi'kawisiwan."

Misa' gaga't cigwa kiwldigamat. Kumagu mini'k ayawat cigwa
abinotciyan udayawan a*r'kwa. Anlc niciwa8 animoca8 ayawawat.
10 Anlc win abinotci udayansa8 i8i'u animSca*.

A'pidci aya'pitanti a8a/u inini klyusat. Ningutingigu madcat
a-i*nini. Kanimadcanit Ini'u unapaman, kaya win uci'ta wimani-
sat a8a'u i'kwa; ajimadcat,anlc ta'kubisowan Ini'u ugwisansan; migu
i8i/u a' kawa intawa udontcikanan pindig Ini'u unltcanisan. Kauxitina
15 utawimanonan Ini'u umisiman. Patagwicink awaniban ugwisisan;
anuglwi'tanandu'a'tciga. Misa' wanra*t Iniyogwisansan, misa
ri,/u tci*a*nigu'k ajimawit, kabagijik mawi. Anitagwicink aea'u
mini wiwan madwamawiwan. Anipindigat wabamigon wlwan
gigitowan: "Misa'pana kingwisanan kiwanra'g. "

20 Ajikanonat wlwan: "Anin acictcigayamban?"

11 Nimanisanamban. "

"Mama'katci ki(kanawanimasiwat. " Madci'ta wini'tam anu-
giwi' tanandu*a*tcigat, misa' kawln ninkutci umi' kawasin kaya
tcibimi* kawanit. Kaga* t mama1 kadantamog.

431

beheld her becoming beside herself. And so then it was that he
lay in the couch with her. She did not come back to her senses.
Thereupon, when he was done, he untied his medicine; a little of
it he made her smell. In truth, while she was yet in a wandering
state of mind, he spoke to her. Accordingly, when she began to
collect her thoughts, " Don't you ever hate me any more. If you
wish to hate me still, then as long as you live you shall never be in
a right state of mind," he said to her.

Then spoke the woman, saying: "Therefore then I will marry
you. More would I dislike to be out of my right mind."

And so, in truth, then he married her. When for some time
they had lived (together), then a baby the woman had. Now, two
were the dogs they owned. Now, the child itself had the dogs for
pets.

A very long while was the man absent from home when on the
hunt for game. And once on a time away went the man. After
her husband had departed, the woman too made ready to go gather
fire-wood; when she departed, (she left) her little son strapped
(to the cradle-board) ; now, it was only for a little while that she
left her child inside (the lodge). Speedily she went to gather her
fire-wood. On her return, gone was her little son; in vain round-
about she sought for tracks, but without avail. Therefore then
she had lost her little son, whereupon bitterly she wept, through-
out the whole day she wept. When the man was returning home,
he heard the voice of his wife crying. When he went inside the
lodge, he was seen by his wife, who spoke, saying: "And now gone
is our dear son, whom I have lost."

Then he spoke to his wife, saying: "What were you doing at the
time?"

"I was then out getting fire-wood."

" It is strange that you did not keep watch of him. " He himself
began seeking in vain for tracks roundabout the place, but nowhere
did he find the signs of any trail. Verily, they marvelled concern-
ing it.

432

"Kawin, intawa ningamadca, " i'kito a'i'kwa.

"Kaya. nin ningamadca, " i'kito au inini.

Kaga't madcawag; tcacatciban icawag nantuna-a-gawat. Nin-
guting uwabantan a8a'u i'kwa kago anra*cisininig. "Mimawinrr'u
5 a8a'u ningwisans i8i'u udi'kinagan anraxisininig. " Kaga'prrgu
animi'kawawan Ini'u ka' kimodimigut Ini'u ugwisansan. Kumagu
a* pi tagwucink owabandan wigiwamans ayanig. Acipindigat,
awagwagi klnamatapiwan Ini/u Clgawican. A'pitci manatatini pac-
kwagin wagotasinit; nic abinotciya8 udayawani, a'pitcisa mamana-
10 tisiwa8. A-rnabit, owabandan udi'kinaganini Ini'u ugwisansan.
Unisitawinan, pa' kwagantcigatanig.

MI*r'u a* pi Cigawic awrrcimamat mi'u ubinotciyan mrima

ka'i'nantamuwat Igi'u animGcag udayansa8 au gwiwisans. Midac

i8iu ka*rcictcigat. Cigawic a' pi ka'pinat Ini'u abinotciyan, mri*'u

15 a'tagu ucigiwin kamina*a*t Ini'u kwiwisansan. Wawibadac kini-

'tawigiwan ini/u kwiwisansan.

Cigwa dac tagwicink a8a/u a-r'kwa mra*ca kiyusat asa*i*nini.

A'pidci wawib kini'tawigi au gwiwisans. Midac i8i/u acigigitut au

i'lcwa: "Mimawlni'r'u a8a/u ningwisans i8i/u udi'kinagan." Uga-

20 nonigon Clgawican : "Nyan, cigawic!"1 Klgitu minawa Cigawic:

"Wasagu kabacin, kigaga' kaaabama* a8a'u ningwisis tagwicing;

tatagwicin a8a/u ningwisis."

Intawa acisaga-a-nk a8a/u i'kwa. Kaga't aji*u'cigat a'kutabina-
gwatinig. Ka'kicigat kawln kago umidcisin. Saga#a*m icat

1 1 have been obliged to omit an obscure sentence in the Indian text, ai

433

<( No, { think I will go," said the woman.

"And I too will gu," oald th© man.

Verily, they went away; in different directions they went, seek-
ing for the sign of a trail. By and by the woman saw where the
imprint of something had gone along. "I believe that is the mark
of my little son's cradle-board, which was made as it went along."
And finally (she found) the tracks of the creature that had stolen
her little son from her. And when she was come at a certain dis-
tance, she saw where there was a little wigwam. When she went
in, lo, there was seated Old-Toad-Woman. Very ugly was the
skin that she had for a skirt; two children she had, and they were
very homely. As she looked about, she beheld the cradle-board
of her little son. She recognized it by marks made by the biting
that was done on it.

Now, at the time when Old-Toad-Woman was taking the child
away, then did the dogs hold on to it with their teeth, the pets of
the little boy. Therefore this was what Old-Toad-Woman did after
she had fetched the child, it was only her urine that she gave the
little boy to drink. And speedily in stature grew the little boy.

And when back home came the woman, then away went the
man on a hunt for game.

Very rapidly was the little boy growing. Thereupon then spoke
the woman, saying: "This must be my little son's cradle-board."
She was addressed by Old-Toad-Woman saying: "Ah, me!"1
Again spoke Old-Toad- Woman, saying: "Far from here do you
make your camp, you will be watching my son too much at times
when he is returning home; in the evening will my little son be
back."

Therefore then out of the lodge went the woman. Of a truth,
when she put up her lodge, it was in sight of the other. When
she had finished her lodge, she was without food to eat. She went

Dr. Jones left no connected English translation thereof; and his field-notes are
too fragmentary to elucidate the passage. — T. M.

434

Cigawican; ajipindigat ajikanonat: "Kaga't nimpa'kata." Mrr'u
anicisaga-a*nk. "Pama ningapiton i8i'u kamitciyan," udigon.
Kaga't acisaga*a*nk a8a'u i'kwa. Nagatcigu ta'pabi a'i-'kwa
igi/u andat Cigawican pisaga'a*mon wiyas ubita'kunamini. Abi'ta
5 patagwicininit mi*i*ma maclci' tanit cigitaminit i8i'u wiyas. Minawa
pa*rcimadcanit; cigwa pipindigawan, "0*o*wa midcin," i(kidu
Cigawic. "A'pidci pinat i8i'u kamidciyan. " Mi*a*'pana anisaga-
■a'minit.

Kanisaga*a'minit anic a'pidci wiwisini. Madci'ta' kisibiginank
10 i8i'u wiyas. Misa a'pidci ka'pini'tot, ajikaba'tod. Ka'kicitanig
acimldcit. Mi i*'u cigwa a'pidci unagucicinig. "Amantcigic ka'i'-
cinamawanan i8i'u tciwabamag a8a'u ningwisis! Amantcigic ka'ixi-
nawawagan a£a/u ningwisis tciwabamag!" Misa' pana, iman
ckwantank nibawit acuw&bamat ini'u ugwisisan. Cigwa anipangi-
15 cimunig owctbaman ininiwan pidasamusanit w&wickaciwan pamo-
manit.

Cigwa pacu' owSbandan a8a*i*nini wigiwam pada'kitanig. Mi-

dac i8i'u anicisaga*a-nk a'i-'kwa. Kuniginin, i'kwawan kibisaga-a*-

mon a8a*i*nim ukana w&bamigon. Kaga't mi'kawadisiwan ini-

20 'kwawan. A'pidci migu iman aca' inandankwipacwabamat; midac

win ini/u ugin, anic uba'prrgon; kaya win oba'pra*n.

Ckwandank ka'tagwicing obagitoman ini'u wawackaciwan. Ka-
pagitomat, minawa inabi kayabi uganaw&bamigon. Kaga't min-
wantam kayabi kanaw&bamigut ini'u i'kwawan, kaya win uba'pi-

435

outside to go to where Old-Toad-Woman was; when she went
into (the lodge of the other), she then spoke to her, saying: ''Truly
in need of food I am." Accordingly then out of the place (the
woman) made ready to go. "After a while I will fetch you some-
thing to eat," (the woman) was told. Of a truth, then out of the
lodge went the woman. A short while afterwards out from where
she lived the woman peeped, (and she saw) Old-Toad-Woman
coming forth from the lodge with some meat in her hand. When
she was come about halfway, she began making water upon the
meat. Again she started on her way hitherward ; when she came
in, "This do you eat/' said Old -Toad -Woman. "Very clean is
this that you are going to eat." Then forthwith out of the place
she went.

After the other had gone out, then very eager was (the woman)
to eat. She set to work washing the meat. And when she had
made it thoroughly clean, she then boiled it. After it was cooked,
she then ate (it) . 1 1 was then growing late in the evening. ' ' Wonder
what I shall behold when I see my dear son! Wonder how my
dear son will appear to me when I see him!" Accordingly then
there in the doorway did she continually stand, watching for her
beloved son. When the sun was going down, she beheld a man
walking hitherward with a deer upon his back.

Presently, when near by (he was come), the man saw a wigwam
standing. And then out of the place came a woman. Lo, by the
woman that came out was the man observed. Verily, she was a
beautiful woman. At that very instant did he then have the desire
to know her in a familiar way; but that was his mother, so he
was (only) smiled upon ; he in turn smiled at her.

When at the doorway (of 01d-Toad-WToman) he was come, he
put down the deer. After he had put it down, again he looked,
and still he was being observed by the other (woman). Truly
pleased was he that he should be watched by the other woman,
and he also smiled (back) at her. Thereupon then into the lodge
he went. After he had gone inside, he spoke to Old-Toad-

436

•a'n. Mid$c i8i'u aniciplndigat. Ka' pmdigat, uganonan Cigawican :
"Ninga! ka-ixitina pindigawabin a8a/u wawackaci."

Kaga't Clgawic upindigawabinan wawackaciwan acitaci'kawat,
nanawijwat ini'u wawackaciwan. Magwagu taci'kawat Ini'u
5 wawackaciwan, pamagu pa*irndcipindiganit Ini'u i'kwawan. Ka-
'pindiganit, kababa'prrgutigu ini'u i'kwawan a8a*rnini. Anic
a'pitci inandam a8,rnini: "^mbagicna widigamag!" inandam
a8a'i*nini, Kamaci ugi'kanimasin i8i/u ugit. Medac i8i'u uganonan
Cigawican: "NInga! abi'tagu mic ini'u wawackaciwan a8a'u mawa-
10 tisinank."

Kaga't kapa'kwacwat ini'u wawackaciwan, "Ningwisis, a'kawa
ningasagisra* a8a'u wawackaci ninga*ixiwfnagu iwiti antat ma*u"
ticiwat." Acisagisrirt Clgawic; abi'ta tagucink andanit anrixi-
cigitank i8i'u wlyas. Kawicra*'tad antanit Ini'u i'kwawan.

15 Wibagu acisaga*a*nk a'i*'kwa, andat ica. Owabandan a'tanig
i8i'u wiyas; ugi'kaniman klcigitaminit. Intawa madci'ta kisibi-
ginank. Agawa ugacki'ton mitcit. A'pidci umacipi'tan.

Midac awati inini inantank: "Taga, ning^noti' kwawana
a*r'kwa."
20 Mlsa ajitibi'katinig api'kan acimamot Clgawic; udayaco-
wablginan i8iman ckwantank.

Anic a'pidci inantam a8a'u inini wlnoti'kwawat. "MimawInH*u
kinibat, " udinaniman Cigawican. Kaga' t madwangwamowan.
Acimamot omo'kuman acipapa' kicank 8i8/u api'kan; ajisaga*a*nk
25 animadcat. Cigwa anipindiga i8i'u wigiwamans. Ka' plndigat
kawln nibaslwan ini'u i'kwawan; owabamigon; uganonigon Ini'u
i'kwawan: "Nyan! ningwisis!" Tci*a*nigu'k acikacki'tonit uto-
tclmigon.

437

Woman, saying: "O my mother! speedily do you fetch the deer
indoors."

Verily, Old-Toad-Woman quickly fetched the deer inside. Then
she dressed it, cutting up the deer with a knife. And while she was
busied with the deer, of a sudden in came the other woman. When
she came in, then by her was the man continually smiled upon.
Now, very anxious was the man in thought: "Oh, would that I
might marry her!" thought the man. Not yet did he know that
it was his mother. And then he spoke to Old-Toad-Woman, saying:
"O my mother! half of the deer do you give to her who has come
to visit us."

Verily, when she had sliced off a portion of the deer, "My dear
son, first let me take the venison outside, and I will carry it over
there where lives she who has come to visit (us)." Then outside
Old-Toad-Woman took (the meat); after she had come halfway
to where (the woman) lived, then she made water upon the meat.
After that she took it over to the place where the woman lived.

In a little while then out of doors went the woman, to her home
she went. She saw that the meat was there; she knew that the
other had made water upon it. Accordingly she set to work washing
it. Hardly was she able to eat it. Ever so vile it tasted to her.

Now, this was the thought of yonder man: "Why, I am going
to woo that woman. "

And when night came on, Old-Toad-Woman got her tump-line;
she stretched it back and forth across the entry-way.

Now, very eager was the man to go a-wooing. "Perhaps by this
time she is asleep," was his thought of Old-Toad- Woman. Of a
truth, she was snoring. Taking his knife, he then cut up the tump-
line; then, going out of doors, he started forth on his way. Pres-
ently on into the little wigwam he went. When he entered, (he
found that) the woman was not asleep; he was seen by her; he
was addressed by the woman saying: "Ah, me! my dear son!"
Then with all the fervor that was within her he was kissed
by her.

438

Kaga't ki'tci*a'nigu'k agatci aVrnini. Kawin udabwa'tawa-
sln, "Ningwisis" aniri'gut.

Cigwa a8au i'kwa klgito: "Nacka, wi*a*gunwa'tawiyan kaga't

ningwisis i8i'u klya'u. Nacka iman, wSbandan kidi'kinagan pa'kwan-

5 tcigatag! Kidayansag udanuglnawatantanawa a' pi kamudimi-

goyan i8i'u kiya'u. Kayadac a' pi ka'plni'k a8a'u Cigawlc mri-"

ucigiwin kamina*r'k. Mldac iu wawlp kiki'tcrrninlwiyan."

Anawi kaga't gagwanisagantam a8a'u inini.

Tcigwa minawa klgitu a8au i'kwa: "Kaga't nin kitogwisisimin.
10 Nacka, kimi' kawatisi ; Igi'u kiclmayag, Igi'u kwlwisansag i8i'u
ayant a8a'u Cigawlc. A'pitci mamanatisiwag."

Ajiklgitut au inini : " Kanabatc kaga' t nlnga kin. MIgu iu anigi-
wayan tci-a-ntutamawak i8i'u ninti'kinagan." Misa' ajimadcat au
inini klwat. Tayoc nibawan Ini'u Cigawlcan.

15 Anic mlgiri-'u cigwa w&baninig unickawan Cigawlcan. Cigwa
uganonigon: "Ningwisis, kagu' untcrixa'kan a-i-'kwa! Kaga't
ningutanu" klga*rk klcpin icayan a*i-'kwa." Misa iu mini'k agut
Ini'u Cigawlcan.

Kigicap ka'ixkwawisinit madca a'i-nini, anigu'k madclpa'to.

20 A'pidci wanagucininig unisan w&waxkaciwan. Mimvi-gunk a'pidci
kanwa'kusinit uda'kwantawa*a-n Ini'u WEtw&ckaciwan mrrwiti
wana'kunk aci'a-gonat Ini'u w&wackasiwan. Ajimadcat klwat;
a'pidci katibi'katinig tagwicin. Cigwa kanonan ugln Cigawlcan:
"Nlnga! ambasa, kigicap a'pidci madcan! Nasi'ka'u w&w£ckaci!

25 PI' tea kra*winisag au w&wackaci. "

Kawin nibasi Cigawlc, a'pidci inandam kigicap wlmadcat.
Pitcinagigu sasi'k tciwibaninig, madca. Anigagu kabaswawaya-

439

To be sure, deeply embarrassed was the man. He did not be-
lieve her when in vain he was told by her, "My dear son."

Presently the woman spoke, saying: " Behold, you do not believe
me (when I say that) you are truly my son. Now, look over there!
see where your cradle-board was bitten! Your little pet (dogs)
tried in vain to hold it fast with their mouths at the time when
you were stolen from me. And then, when you were fetched
hither by Old-Toad- Woman, then were you given her urine to
drink. And then rapidly grew you into a man."

Now, to be sure, very badly did the man feel about it.

Presently again spoke the woman, saying: "Verily, I am your
mother. Behold, you are now handsome; your younger brothers,
those other little boys whom Old-Toad-Woman has, are very
homely. "

Then spoke the man, saying: "Perhaps you are truly my mother.
Accordingly back am I going to ask her for my cradle-board."
Therefore then departed the man on his way back. Still yet was
Old-Toad- Woman asleep.

Now, when the morning was coming on, up from her couch
Old-Toad-Woman rose. Presently he was addressed by her say-
ing: "My dear son, don't you go over there where that woman is!
Verily, something (unpleasant) will that woman tell you if you go
there." And this was all that he was told by Old-Toad- Woman.

In the morning, after they had eaten, thence departed the man;
with speed he started off on a run. When it was late in the evening,
he killed a deer. Up a balsam-tree that was very high he climbed
with the deer, and there at the top he hung it up. Then he started
on his homeward way; when it was very late in the .night, he
arrived at home. Presently he spoke to his mother, Old-Toad-
Woman, saying: "O my mother! come, early in the morning do
you depart! Go get the deer! Distant is the place where I killed
the deer."

Not did Old-Toad-Woman sleep, very early in the morning was
she anxious to start. As soon as the early dawn was about to ap-

44o

'kwatininig i8i'u ugotas, anlc packwagin wagotasit. A'pitci tabi-
'katinig ow&bandan ka'ta'pinanimint Ini/u w&w&ckaciwan, ninku-
tcrrtug mina'i'gunk ka,a'<kwantawa*a,nigwan Ini'u ugwislsan.
Anu*ica*wantawat Cigawic, agawa ugacki'a'n Ini'u w&w&ckaciwan
nlsandawa*a*t. Kakackra't a'pidci clgwa tibi'katini. Ajipoda-
wat. Aciglsi'kank ugotas i8i'u packwagin, ickutank acra^tod;
aciwawatitanig i8i'u tcagitanig. Ajiklgitut Cigawic: "Niwawati-
zan i8i/u a'ki tawipacwat antayan." Midac i8i'u kTpimatcanit inl'm
CIgawIcan.

10 Ka*icinasi'kawat Ini'u ugln a'i'nini ugri*nan: "Ambasa, nlnga,
madcata nos tcra'ntaw&bamang! A'kawa pijan antayank."

Kaga't ai*'kwa anlixa iman wlgiwamansing, MIsa' acinaniwa-

naVawat i8i'u kwlwisansa8, midac i*r'u plntcipimaganan kai'ji-

sasagananta'a'wat. Midac iu ckwantank acita* papra'wat i8i/u

15 abinotclya8. MIsa' ka*rcictcigawat, madcawag Iniyogln. Kawln

kayabi unontanimasln ml*i-'u kltabwayantank i8iu oglt.

Cigwasa owati Cigawic ka'tcagisank i8i/u ugotacic, ka* pimadcat,

kaga't Ju'tcibacowatini. Tababandank andawat ta'pabiwa8 u-

gwisisansa'8. Pacik acotclnkwapaganamat ; mlnawa pacik ml nasap

20 antotawat. Midac i8i'u ki'tci'a'nigu'k mawit Cigawic. Ka*ic-

kwamawit, pinawitclt kra'gota.

441

pear, she departed hence. It so happened that afar echoed the
sound of her skirt as she moved through the bush, for of buckskin
was the skirt she had on. Very late in the night she found the place
where the deer had been killed, for up a balsam-tree in a certain
place somewhere had her son climbed with (the deer). Then up
Old-Toad-Woman tried to climb; hardly was she able to descend
with (the deer). When she had got it down, it was then late in
the night. Then she kindled a fire. Removing her skirt of buck-
skin, into the fire she then put it; then it shrank from the heat and
was burned. Then spoke Old-Toad- Woman, saying: "I cause
the earth to shrink, that a short way may be the place to where
I live." Thereupon then hitherward for home started Old-Toad-
Woman.

When he had gone to his mother, the man said to her: "Come,
my mother, let us go away to look for my father! But first come
you over to where we dwell. "

Verily, the woman went over to the little wigwam. And then
they smote the little boys, whereupon they stuck into their mouth,
the (bladder) bags (for holding grease). Thereupon over against
the doorway they set the children up, as if peeping (out of doors).
And after doing this, hence departed he and his mother. No longer
was he with desire to woo her, for he was now sure that she was his
mother.

And now, as for this Old-Toad-Woman who had burned l t
miserable skirt, after she had started for home, of a truth. y
short was the distance there. When she came in sight of where
she and the others lived, (she saw) her little sons peeping out.
One she struck in the face, knocking it backwards; and to the next
she did the same thing. Thereupon very bitterly wept Old-Toad-
Woman. After she had finished crying, the buttocks of the ruffed
grouse were hanging aloft.

442

52. White-Faced

( W&bicklngwanamuc) .

Anicinabag a'I'ndawag. Pa'tinlnuwa8 unldcanisa8; nananiwa
utanisa8, ugwisa8 ningutwa' tciwa8. Kaga't misawanima pa'tanl-
ninit i8i'u unltcanisa8. Anic ka'kina uckinlgiwa8. Ningutingigu
minwanima wabicklngwanamus, mlsa kaga't Ini'u pacig I'kwawan
5 ajiwitigamat. "Kawln ganabatc ni'tanantawantcigasi," inantam
a'kiwanzi. Ickwatciban midasugun kawin maci nantawantcigasi.
Kaga't ko'patasi. "Mimawinigu iu kaga't ka*i*ci*a*yat, " inandam
au a'kiwanzi. Anic wl'tan nantawantcigackiwan, mlya*tagu iu
anica acamint. "Ambasa, wi'kwatci'ton tcinantawantcigayan ! "
io udinan au a'kiwanzl.

Kiglcab cigwa oci'tawi'krcrsat. Tciba'kwa a8a'u mindimoya
ini'u uzi' kusisan. MI cigwa wikitcipisut ajikigitut a( kiwanzi :
"Nackana, pagitinisayu'k. Magica tagi'katci wa8au wamadcat. "
Kaga' plki* tcibisut Wabicklngwanamus acimamot ickuta; aci-

15 pindomut, kaga't tcagisu. Ki'twanigu animadca. Kumagu a* pi
ka' tagwicink ingutci utanra*' pagiton. Kaga' t kitcagiso imaD
utcitca'kank. Kawln ugacki'tosln anawipimusat. Ka*i*na'kisut
intawa ajikiwat; acitagwicink, kawin kanaga pinawan ubinasin.
Kaga't uba'pri'go i8i'u wi'ta8. Ningutingigu mlnawa oganonigon

20 ini'u wlwan: "Mama'katc kawin maci kago kini'tosin."

Wabicklngwanamus klgito: "Nackasa, w&bank ninganisa a8a'a
ma'kwa."

Kigicap tdba'kwa a8au mindimoya. Ka' klzisa' kwat klgigito.
mldac i8i'u a'kidut: "Na-a-ngI magica ugagwinawigica' kiganasuu,

1 The father of the children. 2 A story-name for the mink.

443
52. White-Faced.

Some people were living (there). Many were their children;
five were their daughters, their sons were six. In truth, he1 was
much sought after, because many were his children. Now, all
were young. And once White-Faced2 was loved, whereupon truly
one of the women he married. " Perhaps he is not good at hunting
for game," thought the old man. For the full space of ten days
he had not gone on a hunt. In truth, he was good for nothing.
"That probably is the way he will surely be," thought the old
man. Now, his brothers-in-law were fond of hunting for game,
while he simply allowed himself to be fed. "Come, try to hunt for
game!" to him said the old man.

In the morning, then he made ready to go on a hunt. Some
food did the old woman who was his mother-in-law cook. When
he made ready to put on his belt, then spoke the old man, saying:
"Behold, (some of) you put wood on the fire. Maybe he who is
going away will be cold. " At last, when White-Faced girdled on
his belt, he then picked up a (live-coal of) fire; when he placed it in
the bosom of his garment, he truly was burned. But nevertheless
away he went. And when he was come a certain distance, he flung
it away. In truth, he was burned down at the groin. Unable was
he to walk, in spite of his efforts. Because of the burn he got,
he therefore turned back; when he arrived, not so much as a ruffed
grouse3 did he fetch home. To be sure, he was made fun of by his
brothers-in-law. So one other time he was addressed by his wife
saying: " It is strange that not a single thing have you yet killed. "

White-Faced spoke, saying: "Behold, to-morrow I shall kill a
bear."

In the morning some food did the old woman cook. After she
had finished cooking the meal, she spoke, and this was what she

* The ruffed grouse is the easiest of all game to get.

444

mri,/u wandci-5'ci' toyan i8i'u nabop. " Cigwa pagitinamawa nabop;
a'pidci kicagamitani. W£bicklngwanamus aci'u'da'pinank i8i'u
nabop uka'kiganank acisiginank. Kaga't tcagisu. Acimadcat
klyusat. Kaga't mamltawantam. Kawin ogaskitosln tcipimusat,
anicagu paba'a*i*ntanabi. A'pidci wanagucininik intawa aciklwat.
Cigwa tagwicing, oganonigon Ini'u wlwan: "Kawlnina kago kibl-
tosln?"

"Kawin kago ninglw&banda^In. "

"Misa i8i'u intawa madcan, kawin potc wi'ka kago kitani'tosln.
10 MIi'u intawa aciwabininan."

Kigicap ajimadcat, udaii*man upimuntanan. Kumagu a* pi
tagwicink ow&bandan slbl. Midac iman wibadank cagigamiwa-
ninik ajikabacit. Way&baninik tclman udoci'ton kaya i8i'u abwi.
Ka'kici't5d aciposit. Kumagu a4 pi tagwucink uslsigupimicisink

15 owibaman awlya tanantciganit. OgagIma*a*n; ajipimwat, kaga't
ml glnisat. Kaga't minwandam. Ambasano, umo'kuman ka*u*-
da'pinank umadijwan. "Kuniginln pimida," inandan; minango-
wana iu anicagu w&bicklwanit, kawin pimidawislwan papackiwan.
Kaga' t apidci inandam wl' klwawitowat wlwan. Ajimadcat. Ajita-

20 gwucink wlwan ajikanonat: " Nackana' toyan, pijicik pimitawan."

Ajiwabamat* a*i*'kwa, kawin gago pimitawislwam. Ka*u*da-
'pinat a'i-'kwa asagitciwapinat.

MH*'U intawa anici*a**pitcimadcad. Misantawa anijimadcat;

anrrjimawit. A'pidci wanagucininig udodi'tan utclman. Midac

25 Iman klnibat. Kigicap madca; pacugu anitagwicink — anlc udani't

ugruxiton — nibl'kang awiya ow&baman sagicigwananinit; uda-

445

said: ''The son-in-law perhaps may not have anything to wanm
his bosom, and that is why I made the soup." Then before hiim
was the soup placed; very hot it was. When the mink took up
the soup, upon his chest he then poured it. In truth, he was burned.
Then off he started on a hunt. In a truly disturbed state of mind
he was. He was not able to walk, he simply went about sitting
here and there. When it was late in the evening, he then started
back home. When he arrived, he was addressed by his wife saying:
"Have you not fetched anything home?"

"I did not see anything."

" Therefore then you had better depart, for not one single
thing do you ever kill. Therefore now I have decided to cast
you off."

In the morning then he departed, his clothes he carried upon
his back. When he had come a certain distance, he saw a river.
And then at a place where he saw that the water had not (yet)
frozen he made camp. On the morrow he made a canoe and a paddle.
When he had finished his work, he got into his canoe. When he
was come a certain distance, in among the willows he saw some
one busily eating. He crept up to it; when he shot at it, truly then
he killed it. To be sure, he was pleased. Well, when he had picked
up his knife, he cut a slice off the creature. "Lo, (there is) grease,"
he thought; but it turned out to be a creature of white flesh only,
and there was no fat on the ruffed grouse. In truth, strong was
his wish to take it back to his wife. Then off he started. When
he arrived at home, he spoke to his wife, saying: "Now, what
I have killed is nothing but fat."

When the woman saw it, (she found) nothing in -the way of fat
on it. When the woman picked it up, she flung it out of doors.

Thereupon then away he went for good. Accordingly then on
his way he went; as he went, he wept. Late in the evening he came
to where his canoe was. And so at that place he slept. In the
morning he departed; when a short way on his journey he was
come, — of course, he had made a spear, — he saw something

446

ni't kamamot udaninada'wan. Acipacipa'wat misa i8i'u glnisat.
Aci-a-gwa-o'nat acitcicrka'wat. Ka'klci'kawat ajitclba/kwat. Ka-
1 klzisa' kwat agaming inabit owabaman cangwaciwan pimacagama-
'patonit; uganonigon: " Nldcipabaskwat mi tagwucinan."

5 Kaga't ka'ixinata'wat, " 'A'a'u, nldcipabaskwat, wisinln!'"

Kaga' t madantcigawag.

"Kaga't nimin wan tarn tciwltclwinan."

"Misagu iu kaga't tclwltclntiyank. "

Wayabaninik wl'posiwag, misa' kawln ogacki'toslnawa wlnlco-

io 'kamowat. MIsantawa pacig acipimacagamat, midac i8i'u intawa

pacigo' kank Wabicklngwanamus. Ningutingigu anipabimickat

awiya owabaman anraxawa'o*nit; kaga't mamangiwinawan.

Ajimawinanat, kaga't udatima'wan. Ajiganonat: "Kiwininina?"

"MInanga, " udigon.
15 Om5'kuman kamamot ubacicwan ima uka' tiguning, kuniginln
picicig u'kan. Ningutci acrrni'kwawabinat, cigwa anagwasiwan;
ka'a'gwasmit uganonigon Wabicklngwanamus: "Mlna gin ima
tinung uwininuyan? Niclganank ml nin iman wlninuyan."

Nanabam umamibinan umi'tigwabln, anigu'k madcawan mozon;
20 mlsa'pana ki'kri'gut.

MInawa ajimadcat; kumagu a* pi aca mlnawa awiya uglwa-
baman pimadaganit awiya, misa gayabi mawinata'wat; aci*a*ti-
mawat, "Ma'kwa! kiwinintna?"

"A£, ninka'tigunk niwinin. Nacka, kimo'kuman uda'pinan
25 tcigoticuyan ! "

Kaga't acipacicwat, misa gayabi picicig u'kanini. Ningutci
uta' paginan. Cigwa anagwasiwan Wabicklngwanamus udigon :

447

down in the water with its tail sticking out. Taking up his spear,
he went toward it in h\e ranoe. When he speared it, he then
killed it. When he took it out upon the shore, he then dressed it.
After he had dressed it, he then cooked a meal. When he had
finished cooking, he looked toward the other bank, (and) saw a
Mink running hitherward along the shore ; by him he was addressed :
"O my relative! now have I come home."

In truth, then went he after him in his canoe. "Now, my rela-
tive, eat!"

Truly began they to eat.

"Truly am I pleased to be with you."

"Therefore then, in truth, we will go together."

On the morrow they intended to get into the canoe, but they were
not able to be in it at the same time. So therefore one had to
travel along the shore, while White-Faced was alone in the canoe.
And once, while paddling along, he saw some one crossing the water;
truly big were the creature's horns. When he pursued after it,
in truth, he overtook it. Then he spoke to it, saying: "Are you fat?"

"Of course (I am)," he was told.

Taking his knife, he sliced a piece off its forehead, (and) lo, (it
was) nothing but bone. When he jerked its head aside, it then
went ashore; when it got ashore, then was White-Faced addressed
by it saying: "Is it in such a place that you are fat? Upon my
back is the place where I am fat."

But he was late grabbing for his bow and arrow, for at full
speed went the moose; therefore gone was (the creature) by whom
he was eluded.

Then he continued on; farther on he saw some one swimming
hitherward, whereupon again he went to attack it; when he over-
took it, "O Bear! are you fat?"

"Yes, on my forehead is where I am fat. Come, take your
knife so that you can cut me with it!"

Truly, when he cut into (the Bear) with the knife, there again
was nothing but bone. To one side he flung (the Bear). When

448

"Mina'ku iman wininut awiya? Niyawingsa nln niwinin wani-
noyanin. "

Nabam umamibinan ini'u umi'tigwabin, anlc aca kimadcawan,

anigu' k madcawan. Misa' ki'kri'gut. Intawa animadca; kumagu

5 a* pi tagwucink madwaplpagiwan : "Nldcipapaskwat!" Tcigwa

owabaman pimadapinit widcipapaskwatan ; uganonigon: "A' pidci

nimpa'kada. "

"Kaya nln a'pidci nimpa'kada. Ayangwamisin wra-nini'ton
kamldciyank. "
io A* pidci cigwa unagucininig kaya anwa' tinini ; cigwa aniga-
ckltibi'katini. Ningutingigu awiya unondawan madwatcisa'kinit
cacaganaguskang. Minangwana manomini' kaciyan mra,,u tcasa-
'klt. Madwa nagamowan: —

"W&blcklngwanamus kigimi'tSgunan.
15 Ca'I'gwa, ca'I'gwa klnatabunu'tagunan,

Ca*i*gwa, ca*rgwa kfwi'pimugunan."

Cigwadac owabaman tacitcisa'kinit, pacu' owawabaman acipim-
wat; misaguna*i*u kinisat. A'pidcisa minwantam. Acro'ta'pinat
aciposra't. A'pidci cigwa tibi'katini, migu iman agaming aciaca-
20 wagamakwaciwat; acigabat. Ka'kabat ajiplpagit: "Nidcipapa-
skwat!" Kumagu a' pi1 twawitamon madwana'kwa'tagut. Cigwa
pi*a*yawan widcipapackwatan uganonan: " Nidcipapackwat, kawi-
sinimin. Manomini' kacln ninglnisa. Ambasa, tcIba'kwada!M

Wawip ugabacimawan. Ka'kijiswawan wisiniwag. Kaga't

25 tabisiniwag. Acinibawat; kigicak madcawag. Misa gayapi pajik

pimajagamat. Ajimadcawat, kabagicig kawin kago uni* tosinawa.

A* pitci tabi' katinig owabaman cingibisan. Kaga' 1 onisan. A1 pidci

449

it got ashore, by it was White- Faced told : "Is that the place where
any one ife fat? On my body am I fat when I am fat."

Too late was he seizing his bow and arrow, already was (the
Bear) gone, at full speed it went. Thereupon then he was eluded
by it. Accordingly on his way he went; when a certain distance
he was come, he heard some one calling aloud: "O my relative!"
Presently he beheld his relative come out to the water; by him
he was addressed: "Very hungry I am."

"I too am very hungry. Do what you can to kill something for
us to eat."

It was then very late in the evening, and there was a calm;
presently it became pitch dark. And by and by he heard the sound
of some one going through the rite of divination in among the bull-
rushes. It happened to be the rice-bird that was performing the
rite of divination. It could be heard singing: —

"By White-Faced are we secretly being heard.

Now, now by him are we being approached in a vessel on the water.

Now, now by him are we about to be shot at."

And presently he saw the creature that was divining, not far
away he saw it when he shot at it; then it was that he killed it.
Very much pleased was he. Then, picking it up, he put it into the
canoe. By this time it was late in the night, whereupon straight
across to the other shore he went; then he went ashore. When
he had landed, then with a loud voice he called: "O my relative!"
At some distance away he heard him answering back. After his
relative had come, he spoke to him, saying: "My relative, we will
now eat. A rice-bird have I killed. Come, let us cook!"

Quickly they boiled it. When they had cooked it, they ate.
To be sure, they had enough to eat. Then they went to sleep; in
the morning they departed. Thereupon, as before, one travelled
along the shore. As they went, throughout the whole day they
did not kill anything. When it was very late in the night, (White-
Faced) saw a diver. To be sure, he killed it. Very much pleased

450

minwandam. Midacigu iu aninanta*u*ninamawat winibawat,
odana owabandanawa. "Mi iwidi intawatc tcinibayank. " Aciga-
bat cigwa iman wfdcipapackwatan. OwSbamawan pacigigu inini-
wan, '*Mri*man andayan tcinibayag, " udiguwan.

5 Kaga' t andaswawanagatinig i8i'u wlsiniwin acamawa*. Kaickwa
wisiniwat kigitowan Ini'u ininiwan wadi'tawawat: "Wabank
Nanabucu wipimiwitclwa8 uningwanisa8, ni'ka8; mi i*i,u uningwa-
nisa8. Nawa'kwag wisa/kwana. Magica tabangicin. Kicpin idac
pangicink mri,/u wacitabibinint. Tamamadcigwa'pinadac; imadac
io na'O'dana mH*ma tcigi'ta'kwapinint. Midac iu tcimldcinint kic-
pin pangicink. Manun kaya klnawa kawi' to' kasum i8i'u tcisa'kwa-
nint. Mri'/u mini'k anadci mu'tonagu'k. " ; ^i^nc

53. Ruffed Grouse Fasts
(Pina krirgucimut).

Anic pina arnta, kaya wiwan kaya ini'u utockinawamiwan.

Kumasa' a4 pi a*rntawat, anic anicinaba ayawa8 kiwi* taya*i\ Midac

15 iu anuwiwldigamint Ini'u udockinawamiwan. Ningutingidac pin-

digawan uskinigi'kwan ajikanonigut: "^mbasa, kawldigamin!"

Pinadac a'kitut: "Kawin nlwiwidigasl."

Misa' intawa ka/i'ciklwat *a8a'u i'kwa, a'pidci kra'gatci.

Cigwasa' udinan *a8a'u a'kiwanzl: "Ningwisis, klmancictciga.
20 Manu kitawldigama *a8a'u i'kwa."

"Nos, anlndac ka*rcictcigayan 'i8i'u nicki*a*gwa anicinabag?"
1 At this point begins the episode of Nanabushu flying over a town in company

451

was he. And as they went along, seeking for a place to sleep, a
town they saw. "Now, at yonder place we may sleep. " Then he
landed over where his relative now was. They saw a certain man.
"Over there where I live you may sleep," they were told by him.
In truth, upon food of every kind they were fed. When they
had finished eating, then spoke the man to whom they had come:
"To-morrow Nanabushu will be coming by, in company with his
nephews the Geese; for they are his nephews. At noon he will be
yelled at. Maybe he will fall. And if he falls, then he will be
seized. And he will be bound with cords; and over there in the
middle of the town is where he will be tied (to a post). And so he
will be eased upon if he drops. Anyhow, you too should take part
in yelling at him. Thereupon such is all that I have to tell you." 1

53. Ruffed-Grouse Fasts.

Now, Ruffed-Grouse was abiding (there), so also was his wife and
their youthful son. And when they had lived there for a while,
then some people happened in the neighborhood roundabout.
Whereupon (these folk) tried to get their youth for a husband,
but without avail. Now, once into (the lodge) came a young
woman, by whom he was addressed, saying: "Come, let us be
married!"

And Ruffed-Grouse then said: "I do not wish to marry."

Accordingly then back home went the woman, very much
ashamed did she feel.

In a while to him said the old man: "My dear son, you have
done wrong. By all means, you should marry the woman. "

"My father, and what shall I do if I should anger the
people?"

with the Geese, and his falling to the ground, where he was subjected to much
indignity. As this is told in another place, it is for that reason omitted here.

452

Uganonigonidac osan : " Ningwisis, wiki' kandan kerixictci-
gayan."

Cigwadac anitibi' katini pamaku awlya padwawacininit; pa-
•ixita'pabinit ajiganonigut: "Pina! kiwinisigo. "

5 "Wagunandac wao-ndcinanigowan ma'koka^ig? 0U, misanl
tcigrakosiyan."

Minawa cigwa anitibi' katini kayabi pldwawacinon ; ajita'pa-
binit udigon: "Pina, kiwinisigo.1'

"Wagunac wa*6ndcinanigoyan?"
io "Nicwabig kinabikwayanag. "

Pina ajikigitut: "0U, mlsana tcigro-nagiclyan."

Minawa anitibi'katini misa' kayabi pldwawacininit ta'pabiwan
ajikanonigut: "Pina! kiwinisig5."

Pina acipasigirirt, migu ima nisawa'i'ganing kanrixat; unanta-
15 wabandan pina watacigrirgucimut. Cigwasa omi'kan inantam
pina. A' pi i*ima kami'kank ka'ixigrirgucimut, cigwasa' tibi-
' katini. Misa' pana mocag krirucimut. Skwatciban mada-
sugunagatinig misa kayabi kiirgucimut. Cigwasa acipacigunaga-
tinig a'pidci wiwisini. Kaga mi'rma anuwi'a*naci'tank. "Manu-
20 pinagu minawa tatibi'kat," inantam. Kaga't tibi' katini. Skwatd
wadcidcisanig a* pi weyabaninigiban, misa' kawin wabansinini.

1 By the bear-claws hanging on a stick. Used by a human being who is conjur-
ing for the capture of the soul of the ruffed grouse.

453

And he was addressed by his father saying: "My dear son, try
to find out what you should do."

And it was now growing dark, when of a sudden (he heard) the
sound of some one approaching; (by the stranger) peeping in he
then was addressed: "O Ruffed-Grouse! you are wanted in order
that you may be put to death."

"And for what reason am I to be put to death by bear-claws? *
Well, it is then for me to perch aloft (upon a tree)."

Another time it was growing dark, when, as before, there came
the sound of some one approaching; then by him that was peeping
in he was told: "Ruffed-Grouse, you are wanted in order that
you may be put to death. "

"And for what reason am I wanted to be killed?"

"For two snake-skins, " 2

Ruffed-Grouse then spoke, saying: "Well, it is then for me to
get some entrails."

It was again growing night, when, as before, (he heard) the sound
of the approaching footsteps of some one, by whom, when peeping
in, he was addressed: "O Ruffed-Grouse! you are wanted in order
that you may be killed."

When Ruffed-Grouse rose, then out through the hole in the
lodge he went; for a place to fast Ruffed-Grouse went to seek.
In a while he found a place, so thought Ruffed-Grouse. When he
had found a place yonder where to fast, it then began growing dark.
Thereupon all the while did he continue to fast. When the period
of ten days was at an end, even yet was he fasting. When eleven
days were up, very eager was he to eat. Nearly was he on the
point at the time of giving up, (but he held out). "Nevertheless
there shall not be another night (of my fasting)," he thought.
Truly dark it was. When the time was at hand for the morning
to come, why, there was no morning. Very anxious was Ruffed-

' That are being used for the same purpose as the rattle of bear-claws was
put to.

454

A'pMcisa pina wiwlsini. Apidci kabayau* tibi'katini. Ninguting-
gigu mamitawantam wlwlsinit, a'pidci kaskandam tciw&baninig ;
Mlsa' kawin w&bansinini, mri*'u a'pidci tibi'katinig. Wi'kasa'
cigwa intigu pltaban ajinank. Kuniginin, kaga't pltabanini, aji-
pasigirirt wisinit.

Mlsa i'u pinawitcit . . .

54. Bald-Eagle

(Migisi).

Migisimi a*I'nta. Unidcanisa8 nlciwa*. Cigwa winoniwa* utclting
udini'kwana; kabakaskamigutigu, pinawitcit . . .

55. The Foolish Maiden and her Younger Sister
(Matciki'kwawis mlnawa uclmayan).

Mlsa ml a-rntawag i'kwawag, niciwag; pacik animocan uda-
10 yawawan, mlsa mi Imi'u nantawantcigatamaguwat. Ci'gwadac
wl'piponini, mlsa kinwan mamackwat wltclwawat. Ningutingidac
unisani ini'u wawaxkaciwan. Kaga't kabaya-r udamwawan.
Aba* pic cigwa katamwawat, mlsa mi mlnawa madci'tawat nanta-
wantcigawat ; mamackwat wltclwawat. Ninguting unisawan
15 mlnawa pacik ini'u wawackaciwan, a'pidci wlninowan. MIdac H**
tayabi'tapiboninig tcibwakitamwawat; cigwa ka' kitamwawat ka-
win ni'tagaslwan udayayansiwan. "Intawa madcata!" i'kitowag.

Acikusiwat saga-rganing, matablwat; micawi'kwam tagwucinu-
wat, uw&bamawa8 awiya mawinanigowat. Kuniginln, umawinani-
20 gowan. MIdac ajimadclyank Matci'ki'kwawis: —

1 The Foolish Maidens.

455

Grouse to eat. Exceedingly long was the night. And by and by
he became much worried for the want of something to eat, very
much disturbed was he for the morning to come; but there
was no morning, for it was to be night forever. After a long while
it then seemed to him that the dawn was appearing. Lo, sure
enough, the dawn was appearing, when up he flew to (go and) eat.
Thereupon the buttocks of the ruffed grouse . . .

54. Bald-Eagle.

Bald-Eagle was abiding at the place. Her children were two
(in number). When they desired to suck, down to her buttocks
she put their heads; and when the sound of their mouths was
heard while she was being sucked, then the buttocks of the ruffed
grouse . . .

55. The Foolish Maiden and her Younger Sister.

And so there lived some women,1 they were two in number; a
dog they had, and by it did they have their hunting done. It was
now growing winter, whereupon it is said they took turns in going
along with (the dog). And once it killed a deer. In fact, for a long
while they had it to eat. In due course of time they ate it up,
whereupon they made ready again to go hunting for game; they
took turns going along with the dog. By and by they killed another
deer, very fat it was. It was halfway along through the winter
before they ate it up; when they had eaten it all, no (more) killing
did their pet do. " Therefore let us go away!" they said.

When they moved camp, out upon a lake they came; when far
out upon the ice they were come, they saw that by some one they
were pursued. Behold, they were being attacked. And thus the
Foolish Maiden then began singing: —

456

"Ma'rnganaga wayabamagwabamn,
Ningiwawabanuwatagobanig,
Wayabamiwa' panin,
Wayabamiwa' panin,
5 Wayabamiwa' panin. "

Midac iVu ajinagiskaganit Ini'u uta'i'wan, misa' kinisimint ini'u
uta'i'wan. Midac i8i/u anumawinanawat, aji'uximunit. Kawasa
utatimasiwawa, misagu klnaganiguwat. Kaga't umintcinawasina-
wan ini'u uta'i'wan. Intawa ajimadcawat; ajikabaciwat, misa'
io kawasa kago umldcislnawa. Intawa ajimadcawat, anotcigupa-
gwata'kamig icawat. Ningutingiku papimusawat kagwan ajimi-
'kawawat. Madci'ki'kwawis ajiklgitut: "Kaga'tigu ka'iryawa-
nanig Igi'u kawayag. "

Anic a'pidci wapickisiwan. Cigwa Madci'ki'kwawis uganaw&-
15 baman w&bigagwan, "Niya'n, kaga'tigu' wi'kagasa tawawina-
' kwawa ! ' '

Midac i8i/u ajikanoniguwat: "KIcpin ta' pitiyaniyag tawunici-
ciwag igi'u ningawayag. "

"Niyan, niclma, ambasano kini'tam ta'pitiyanin!"
20 "Nimisa11, kawasa nintata'pitiyanisi. "

Misa' ajicagwanimowat, kawin awiya inandanzl mamackwat'
anugagwatcintiwat Midac 'Pi'11 kaga'pi Madci'ki'kwawis kigitut:
" *AU, manu, nin ningatapi'tiyan mackwatidac nln ka'kina ninga-
tayawag igi'u kawayag. A'pidcigu wawiniciciwat ningataiyawag."

25 Magwagu tanawawa' towat, "Kacitina!" udiguwan.

Midac kaga't Madci'ki'kwawis acitapi' tiyanit.
"Nawatc pacu," udigon.

1 Dream-song with power over wolves.

457

"Whenever I see wolves,

I am greeted by them with a friendly wag of the tail;

Whenever they see me,

Whenever they see me. " l

And then to meet them went their pet, whereupon their dog
was slain. Accordingly then they tried attacking the wolves,
(but) they fled. They were not able to overtake them, and so
they were left behind. Truly sad they felt over the loss of their
pet. Accordingly then they started on; when they made camp,
then not a thing did they have to eat. Therefore then on they
went, off to a lonely region they went. And once, when walking
about, they found a porcupine.2 The Foolish Maiden then spoke,
saying: "And in truth we will keep some of the quills."

Now, very white was (the porcupine). While the Foolish Maiden
was looking at the white porcupine, "Oh, would that his quills be
nice and straight !"

Thereupon they were addressed by him saying: "If you put
your buttocks (into the hole of the tree), nice will be these quills
of mine/'

"Ah, my little sister! please do you first put in your buttocks!"

"My elder sister, not for anything would I put in my but-
tocks."

Whereupon then they became disinclined, for neither one was
willing when back and forth they asked each other in vain. And
then finally the Foolish Maiden said: "Very well, then, I myself
will put in my buttocks, and for so doing I myself will have all
the quills, and the ones that are very nice I will keep."

And while they were chattering away about it, "Hurry up!"
they were told.

Thereupon truly the Foolish Maiden put in her buttocks.

"Still closer," she was told.

2 The gray porcupine.

458

Kasa't a'pidoi mamltawitcangitiyani. Cigwa ajipacacan*irgut
utiyang 'i8"u osowani. A'tawa! kaga't uta'kusin Wu utcit.
Madci' ki' kwawis. Intawa ajinaganawat, pacu' ajikabaciwat.
A'pidcisa kaga't a'kusi Madci1 ki'kawis. Cigwa nlwitiya aniwa'k
5 ugacki 'a ■ wa aniwak ' i8i'u kawaya8. Cigwa papanag ici *a *ya
Madci'ki' kwawis. "Nicima, ml intawa *i8i'u icimadclcicin, ki-
ga-irtabac idac."

Kaga't i'kwa umadclnan Ini/u umisanyan. Saga-rgan ow&ban-
danawa. Kuniginin ima midcigigwanawasiswan agotanig mi'ti-
10 gunk. "Ambagicsa iwiti ayayank wasiswaning!" Udanuganoni-
gon ucimayan: "Kawin sa'ku ickwa'kamig kiti'kitusi."

"Nicima! a'pidci kuca ambagic ayayank iwiti wasiswanink ! "
Midac i8i'u ajimadcla-nk Matci'ki' kwawis: —

" Mitclgigwanawasiswaning nindapagicina,
*5 Nindapag cina,

Nindapagicina,
Nindapagicina. "

A'tawa, misa' acrirmbickawat, acipangicinuwat wasiswaning.
A'tawa! ucimanyan kaga't unicki'a-n. "Kama win wi'ka ninda-
20 kackro^simin, " inantam a*i*'kwa.

Ninguting ayagosiwat misa' ajiwabamawat piciwan pimusanit:
acikanonat Madci'ki' kwawis: "Picyu! ambasanona nisantawai-
cinan! Kicpin kacki'toyan tcinlsantawa-ryank wiwimicina'kang. ''

Kaga't ubinasi'kawani Ini'u mi'tigon; aci*ircaca'kupitcigani:

25 Ini'u piciwan madwagigitOwan: "Kawasa ningackro'si. Kawin

nintockanjizI." Intawa animadcawan piciwan Madci'ki' kwawis

unimiskaman. "CI! amantcigic totank, agota'ki'kwaning aciga-

tinat!"

459

Truly as far as she could she extended her buttocks. Presently
was she then slapped across the buttocks with his tail. Poor
thing! truly out of sorts at the buttocks became the Foolish Maiden.
Therefore, leaving him behind, they then near by went into camp.
Very sick, in truth, was the Foolish Maiden. In a while down went
some of the swelling of her buttocks, she was able to get out some
of the quills. In time a little better grew the Foolish Maiden.
"My little sister, therefore now do you bear me hence, do you draw
me on the toboggan.' '

To be sure, the woman bore her elder sister hence. A lake they
saw. Behold, yonder was a fish-hawk's nest upon a tree. "Would
that we were in yonder nest!" In vain was she addressed by her
little sister, (who) tried to dissuade (her): "There is never an end
to what you say."

"O my little sister! in good truth, would that we were in yonder
nest!" Thereupon then began the Foolish Maiden to sing: —

"In a fish-hawk's nest would I fall,
Would I fall,
Would I fall,
Would I fall."

Behold, then were they lifted into the air, then they alighted in
the nest. Ah! truly did she anger her little sister. "No doubt
we shall never be able (to get down)," thought the woman.

Once, while up there, they then saw a Lynx come walking along;
then to him spoke the Foolish Maiden, saying: "O Lynx! please
come take us down the tree! If you can take us down the tree,
you may have us for wives."

Truly hitherward came he to the tree; when he slipped and fell,
Lynx was heard to say : " I cannot possibly do it. I have no claws. "
Accordingly, when on his way went Lynx, the Foolish Maiden
waved at him maliciously with her fingers. "Old thing! Wonder
why he did so, he whose penis is like the chain that holds up (the
kettle)!"

460

Mlsa'pana kimadcanit. Misa' ka'kina manitowanca8 ki'pwa-

mawat tcinatantawa'i'gowat. Ningutingidac minawa awlya owa-

bamawan ; kuniginln kwlngwa*a*gan cigwa iman pimusawan. " Kwi-

ngwa*a'ga!M udinan Matci'ki'kwawis. "Ambasano, pinatanta-

5 wauxinan!"

Kaga't pita'taganabiwan, kigit5wan: "Un, misana' tcigiwitiga-
yan!" Pimadclpa' towan asama'tig ajipangicininit; pltantawapa-
'towan. Cigwa iman pra*yawan ajiklgitunit: " 'A a'u, wini'tam
'a8a'u kicima. " Acinisantawa'i'gut. Minawa pitantawawan.

10 Upi'kwananing ajrrci'tat Matci'ki'kwawis; abi'tawa'tig anra*-
yawat aciciginat. A' tawa, kaga't kagwanisagantam kwingwa^a'ga
ciginint! Cigwa ka'pagitci 'a -yawing a' tawa, aci*o*di'tinint 'a8a'u
ucima'i-ma. Ajiwi'pamat ini'kwawan. Ackwa wi'pam^t, Matci-
'ki'kwawis wini'tam, a' tawa! kagagu unisigon. Okanonan:

15 " Nicima ! niwana\ ' '

Mldac i8i'u waga'kwat ajipa'ki'ta'irnt kwingwa'a'ga. Ajimadci-
•a*nk kwingwa*a*ga: —

"Ayantcigu, SySntcigu,
Kigintcita*a*maw5. kimisa."

20 A' tawa! Matci'ki'kwawis misa' kiclgwablka'irnt.

Mldac i8i'u kwingwa'a'ga wandciwinipiciganat.

Mldac iu a'pidci kicigwablga*irnt, intawadac acipa'kita'ko-
wabinit Matci'ki'kwawis.

Intawa unaganan ini'u umisanyan. Ingutci kabaci. Mldac na

25 iman aniwa'k unisan kingonyan; kayadac aya'pi udawiw&baman

umisayan. Mldac i8i'u moncag antawanimat Ini'u kingonyan. Nin-

46 1

And then away was he gone. Thereupon they failed to persuade
all the small animal-folk to take them down. And once another
creature they saw; behold, it was a Wolverene that was then walk-
ing by the place. "0 Wolverene!*' to him said the Foolish Maiden,
"please come take us down!"

Truly, looking up as he came, he said: "Well, therefore now
will I have a wife!" Coming on the run, he leaped, (and) alighted
square on the tree; up he came climbing on the run. When up
there he was come, he said: "Very well, the first (will be) your
little sister." Then down the tree was she carried. Up the tree
again he came climbing. Upon his back then lay the Foolish
Maiden; when halfway down the tree they got, then she made
water upon him. Oh, but truly now was Wolverene disgusted to
have water made upon him! Now, after (the Foolish Maiden) was
carried down, ah! then was the younger sister taken. Then he
slept with the woman. After he had lain with her, the Foolish
Maiden in turn, poor thing! was nearly killed. She spoke to her
younger sister, saying: "O my little sister! do kill him with a
club!"

Thereupon with an axe was Wolverene struck. Then began
Wolverene to sing: —

"Farther and farther, farther and farther,
Are you driving it into your elder sister. "

Alas! the Foolish Maiden was now pretty thoroughly
maimed.

Therefore such is why the Wolverene has a spot on the small of
his back.

And now very much battered up was she, so therefore over (a
log) the Foolish Maiden hung limp.

Accordingly then (the maiden) left behind her elder sister.
In a certain place she made camp. And so at that place she killed
a few fish ; and once in a while she would go to see her elder sister.
And then continually was she looking for the fish. Now, once

462

gutingigu awiwabamat umisanyan, kaga'pi ninguting uganonigon:
"Nicfma, kanabatc ningapimatis. Intawa kicpin kackri-yan
klwawicicin!"

Kaga't ugacki-a'n klwawinat Ini'u umisanyan. Mldac iman
5 klnotcimunit. Kanotcimunit ajikusiwat; slblnk kabaciwag kIngon-
yan tcinotci*a*wat.

Ninguting idac odotisiguwan Nanabucowan; a'pidcisa usagi'i*-
gowan. "Nicima!" udigowan. Aba* pic ninguting ayayawat
a'kusiwan Nanabucowan. Ningutingidac manisat (a£a'u ucimiri'ma
10 owabaman waw&biganotciyan, mldac iu udaniba'pina'wan i8iu
waga' kwat wa' tig. Ajiganonigut: "Utcit!" udigon Ini'u w&wabi-
gunotclyan. " Nlwiwintamawaban win kago/" udigon ini'u
Wclwclbigunotciyan.

Ajikanonat *a£a'u i'kwa: "Wagunan w&wintamawiyamban?

ig Kicpin wlntamawiyan pitcipimagan ningapiton i8i'!1 tcraxaminan,

kicpin wlntamawiyan wagutugwan i8i'u wawlntamawiwambanan."

Mldac iu ajikigitut wawabigunotci : "Kawin a'kusisi kaga't a
Nanabucu. Kiwiwiwimikuwa wantcra^kusit, winibu'kasu. "

Amba, kaga't kagwanisagandam *a£a'u i'kwa, mi a'tagu iu u'ku-
20 nas kani-o-ta'pinank. Kawin kanaga owintamawasin Ini/u
umisayan. Misagu kra*nimadcat a'r'kwa.

Mldac a£a'u Matci'ki'kwawis anuga'tinat Ini/u Nanabucowan,
ackam a'pidci a'kusiwan; ayabi' tatibi'katinig, mri*'u cigwa kic-
kwapimadisinit. Wayabaninig, "Intawa ningawawaci'a* au nisaya11
25 i£i'u wawanitcina'i'nint, " inantam. Cigwa usanamanan udocipi-
'wan. Aciwawanabi' tawat mldac i8i/u wawanantank wa*i*eiplwat.
Pamaku wantcikanonigut: " Kiwi' taskincig icrrcin."

1 Uttered with lips taut.

4^3

when she went to see her elder sister, she was addressed by her say-
ing: "My little sister, perhaps I shall live. Therefore if you are
able, do take me away!"

To be sure, able was she to take her elder sister away. Where-
upon at yonder place she became well. After she had become well,
then they moved camp; by a river they made camp, in order that
some fish they might get.

Now, once they were visited by Nanabushu; very much were
they loved by him. "O my little sister!" they were told. Once,
while they continued there, sick became Nanabushu. Now once,
while the younger sister was gathering fire- wood, she saw a Mouse;
whereupon she tried to hit it with the axe-handle, but failed. Then
was she addressed by it saying: "(Oh), your buttocks!" she was
told by Mouse. "I intended to tell you something," she was
told by Mouse.

Then to it spoke the woman, saying: "What were you going to
tell me? If you tell it to me, a pouch of grease will I fetch, that I
may give it to you to eat, provided you impart to me whatever
that was that you were going to tell me."

Thereupon then spoke Mouse, saying: "Not really sick is
Nanabushu. That he wants to marry you is the reason why he is
sick, he wishes to play dead."

Oh, truly the thought of it the woman abhorred, whereupon
only her blanket did she take up as she went. Not even did she
tell her elder sister of it. Accordingly then on her way went the
woman.

And now, as the Foolish Maiden tried in vain to nurse Nanabushu,
all the more was he sick; when midnight came, then was when he
ceased to live. When the morrow came, "Therefore will I dress
up my elder brother, that he may be properly buried, " she thought.
Presently with red paint she began to paint him. As she sat down
beside him, she then was at a loss to know how she would paint
him. Suddenly she was addressed by him from where he was:
"Roundabout (my) eyes do you paint me." l

464

Misa' kaga't Madci'ki'kwawis ka*i'c*i*at. "Amantcigic 'a*a'u
Nanabucu ka. *i xibwanawi *u 'gubanan ! " inandam pa' kic pabamawit.
MIdac iwiti wantciga*i*sawat ajrixat awimawit, pamaku awlya
wandciganonigut: "Matci'ki'kwawis! kaga'tina nibu kitinandam
'a8a/u Nanabucu? KIwiwru*mi'k. Intawa madcan."

"Ambasa, kana kidakackitosln tcimadwa/rgayan i8i'u kaya
tcimawiyan? Aya'pl'ku, *Nisayan!' tclnatamuyan. Wabank ka-
baglcik klgamawikas* Mackut nimpltcipimaganan ninj klga*a*ca-
min." MIdac ka'a'niciklwat a'r'kwa. Nanabucowan kaskigin
10 ka'i'jititiba'rka'pinat, a'pidci udayangwami*a*n. Acimawimat.
Kigicap uci'ta a'i-'kwa mawit. "Nisaiya11! kinaganin. Niwimani-
sa. " Anlcimadcat, anramtwawamat Ini/u ka'kanonigutcin. Anic
uglplntomanan Ini'u uplntcipimaganan. Umadwaganonigon: "O'O*-
ma intaiva!"

15 Owabaman ini'u w&wetbigunotciyan. Acimlnat Ini/u upintcipima-
ganan, "Ambasa, wawabigunotcl, kabaglcig madwa'i-san, pa* kic
tcimawiyan, 'Nisaiya11!' tcrrnatamuyan. Ayangwamisin wipisi-
tawicin aninan. MH'U cigwa animadcaiyan. " Ajimadcat Madci-
'ki'kwawis, tcianigu'k madca.

20 Wawabigunotci udota'pinan waga'kwat, ajimawit. "Nisaiya11!"
inatamu kabaglcig.

Nanabucu ajiklgitut: "Untcam kabaya-rmawi wa*a'u nimin-

dimo*i*mic. Magicanata nintlni'tam, madclna mini'k tamawi

*a8a'u nimidimo'i'mic." Nanabucu ajipigupagisut; migu acipa-

25 'kisanikajisaga-a-nk, ajrrcat iwiti andacimawinit. Anitababamat,

4^5

And that truly was the way the Foolish Maiden painted him.
"I wonder in what way Nanabushu will not be able to get out!"
she thought, while at the same time she went about weeping. And
when over to the place where she (and her younger sister) had been
gathering fire-wood she went to cry, of a sudden by some one there
was she addressed: "O Foolish Maiden! really dead do you sup-
pose Nanabushu? He wants to marry you. Therefore you had
better depart hence."

"Come, could you not make a sound as though you were chop-
ping wood and as if you were crying? And now and then while
you are crying, (say), 'O my elder brother!' On the morrow
throughout the whole day you shall pretend that you are crying.
In return my two pouches of grease will I give you to eat. " There-
upon back home went the woman. Accordingly, when in muslin
cloth she wrapped Nanabushu, very carefully did she bind him.
Then she wept for him. In the morning the woman made ready
to weep. "O my elder brother! I am leaving you. I am going to
gather fire-wood. " Then on her way she set forth, she went calling
for the one that had spoken to her. Now, in the bosom of her gar-
ment she had the pouches of grease. She heard the sound of his
voice saying to her: "Here I am!"

She saw Mouse. Then giving it the pouches of grease, "Now, O
Mouse! all day long do you sound as if chopping wood, and, at the
same time when you cry, say, '0 my elder brother!' Be diligent
in carrying out what I tell you. Therefore now do I depart upon
my way." Then off started the Foolish Maiden, in great haste
she went.

Mouse took up the axe, and began to weep. "O my elder
brother!" he said as he wept all day long.

Nanabushu then spoke, saying: "Too much the whole day long
does my old woman weep. It may be that I am simply hearing
the sound, too much would my old woman be weeping." Nana-
bushu then broke out (of what he was wrapped in) ; and when it
was torn away, then out of doors he went, he went over to the place

466

a'tawa! wiwibigunot-clyan madwau's^w^n pak'ic mawinit. Nana-
bucu acinlwana'wat. Mid^c iu ajikiwi'tanantu*a*tcigat Nanabucu.
Krai'ni'u-ndci'a-nimi'kawaw^n. Mldac i8i'u ajikigitut Nanabucu:
"Anti pl'tcag a'ki a* pa iy^n? Kawln ninkutci pi'tcasinon ever
5 a'ki."

Mld^c i8i/u cigwa iwiti uclmay^n wayab^mat M^tci'ki'kwawis
ajikanonat: "Intawa wi'kwatcitota icpiming tcrixay^nk!"

Misa' mamackut wi' kwatcitowat icpiming wrixawat. Mid^c
'a8a'u ucima/rma kacki'tot umbickawat.
io Cigwad^c Nanabucu piminica*rga.

Mldac i8i'u ki'kacki'towat ijawat iwiti abiding a'kiw^nugwan.
Mld^c i8i'u ajinibawat. Matci'ki'kwawis ow&bandan a'pidci mica-
'kw^tinig. Kawin wigiwaming ayaslw^g; ^notciku micicawa'ka-
mig nibawag. Ka' kawicimuwat mica'kwatini. Matci'ki'kwawis
15 ajikigitut: "Awanan kin ambagic wi'pamag anandaman?" udinan
Ini'u uclm&y^n.

"Nyan! kawinsa'ku ickwa' kaming kiti'kitusl."

Anlc mri-/u ajiw&bamawat i8i/u ^nangwa8 anint m^manditunit.
"Nicima11! manu tibatcimun awanan kin ambagic wi'pamag anan-
20 tarmm!"

Ajikigitunit d^c Iniyocimayg.n : "A8au kagicincawat anang, mra,/u
ambagic wipam^g anandaman. "

Matci'ki'kwawis ajikigitut: "NIndac a8a'u agawa kanagusit. "

Midac cigwa nibawat. Kwackusiwat uwi'paman Matci'ki'kwa-

25 wis a'pidci a'kiwanziy^n; Ini'widac uclmayan ucklniniwan uwi-

'pamani, kaga't mi'kawatisiwan. Anlc a'pidci manantam Matci-

'ki'kwawis a'kiwanziyan uwidigamat; awidac uclma*rma, misagu

iu aciki' tciminwand^nk.

Mrr'u pinawidcit ...

467

where the other was crying. When he came in sight of the creature,
alas! it was a mouse that was chopping wood, while at the same
time it wept. Nanabushu then laid it low with a club. Thereupon
roundabout for tracks did Nanabushu seek. (He found) where
(the woman's) tracks went leading away from there. And then
spoke Nanabushu, saying: "Where in the world (is the place) so big
that you can flee from me? No place in this world is so large."

Accordingly, when at yonder place the Foolish Maiden saw her
little sister^ she spoke to her, saying: "Therefore let us try to see
if we can go above!"

Therefore in turn they tried to go up. But it was the younger
sister that had the power to ascend.

And now Nanabushu was in pursuit.

And so they succeeded in getting over to another world. And
now they were asleep. The Foolish Maiden saw that the sky was
full of stars. They were not living in a wigwam; anywhere upon
the ground they slept. After they had lain down to sleep, the
sky became full of stars. The Foolish Maiden then spoke, saying:
"With what one do you fancy you should like to sleep?" she said
to her little sister.

"Dear me! but you always have something to say."

So accordingly they saw that some of the stars were big. "O
my little sister! do say with which one you think you would like
to sleep!"

Then spoke her little sister, saying: "The star that shines (so)
bright, that is the one I fancy I should like to sleep with. "

The Foolish Maiden then said: "As for me, it is the one that
can hardly be seen."

Thereupon then went they to sleep. When they woke, the
Foolish Maiden was lying with a very old man ; and her little sister
was lying with a youth, truly handsome he was. Naturally very
much displeased was the Foolish Maiden to have an old man for
husband; and her little sister, why, she was mightily pleased.

Whereupon the buttocks of the ruffed grouse . . .

468

56. Star of the Fisher
(Utclganang).

Anic oda/ towag Igi'u anicinabag; kaga't ki'tcro*danawan. Anic

acibiboninig. Misa' babiponiciwat wl'kagu maminonantam pacig

'a8a'u inini. Kawin niblnsinini; aba* pic watcitcisanig *i8i'u a' pi

nabininig, misa' kawin niblnsinini. Misa' acigwlnawibl' towat 'i£i'u

5 tcipinlbininik.

"Amantcigic aciwabatogwan?'* iki* towag Igi'u anicinabag. Anic
misa' cigwa kiki'kantamowat pi' tcibiboninik. "Amantcigic saga-
swa'i'tiyang/' krr'kito a bajik. Misa7 ka*i*cimadci'tot kisagas-
wa'i*wat *asa'u inini. Misa cigwa klsagaswa*i*tiwat.

io Anic ka'kina unanga'a'bi'tagowan. Anic ugl'kanimawan pajik
Ini'u uningwaniwan kago wanandasinik. Misa' cigwa pimockina-
biwat irma wlgiwaming sagaswa'i'tiwat. Misa7 kaglgitowat ogou
anotcigu niniwag rrma, Igi'u na*a*ngabiwat. Oo*widac ogri'nan
*a8a'u utcig: "Aye8, ninki'kanimasa nln *a8a'u wadicictcigawanit.

15 Kawin niwananimasi 'a8a'u acictcigat. Pajigusagu 'a8a'u acictcigat;
ugi'tciwlnan *iei'u nlbin; kawin wlpagitinasln o'O'ma tciblcamaga' k
'iEi'u nlbin," ugri'na 'aea'u utcig. "Kawin po'tc tatagwicinoma-
gasinon 'i8i'u nlbin; mlgu iu kwaya'k windamonagu'k, " ugrrgowan
Ini'u utclgan.

20 Anic kaga't ugi'kanimawan kaga't tabwanit *i8i'u a'kitunit.
Mldac ka'ixikanonawat: "Anic ka'i'cictcigayanguban 'i8i'u tcinl-
bingiban?" ugri'nawan.

"Aye8, ningi'kandan *i8i'u acictcigayanguban."

1 The name of the Great Dipper. [There seems to be an uncertainty in the
reference. — T. M.]

469
56. Star of the Fisher.1

Now, in a town did the people live; in a really large town they
dwelt. Now, it happened to be in the winter-time. And so, while
they were in winter camp, a certain man got to turning matters
over in his mind. It was not getting summer; when the time was
at hand for the summer to be, why, there was no summer. And so
with an uncertain feeling they waited for the coming of summer.

"Wonder what could have happened!" said the people.2 Now,
it so happened that in time they came to realize how far the winter
had gone. "It may be well for us to hold a smoker, " said a certain
one. Thereupon the man made ready for holding the smoker.
And so in a while they were gathered together for a smoke.

Now, all were in the relation of sons-in-law to them. Now,
they knew that the knowledge of one of their sons-in-law was not
wanting in anything. And so then did they come filling up the place
in the wigwam, smoking together in assembly. Thereupon these
men held forth in talk upon various things, there where they were
sons-in-law. And this to them said the Fisher: "Yea, I myself
know who it is causing this. I am not at a loss to know the one that
is doing this. There is, to be sure, a certain one doing it; he is
holding back the summer; he is not willing to let the summer come
hither to this place," to them said the Fisher. "There will be,
perforce, no coming of the summer; and that is a truth which I
now impart to you " they were told by the Fisher.

Naturally, of course, they knew that he correctly spoke the
truth in what he said. Thereupon they spoke to him, saying:
"How shall we bring it about for the summer to come?" they asked
of him.

"Yea, I know what we might do."

2 The animal-folk.

470

" 'Au, " ugri'gon. "Mlsagu iu ka*i*ciwabisiyang anln ka'r'kito-
yan. Anic kawin pitclnag tanlbinsinon misawa anibabl' toyang
*i8i'u tcinibing. Aya kuca 'a8a'u kaba'ku*a*t 'i8i'u nlbinisa8. "

"Cigwa," ugrrnawan, "ambasa, kuniga'ka kata'i'nandanzi-
5 gwan tci*a*ntuna*a*nguban?"

"Ayee, misa ya*ta 'i8i'u kakackitoyanguban 'i8i'u tcinlbigiban ;
kawin a'pidci nlbiwa kitanibaslmin *i8i'u a'pra'yag *i8i'wisa
nlbing. Ocrmini'k kitanibamin, mi'ta'tcing kitanibamin; ml*i''u
a'pl'tcag i'i'ma ayag 'i8i'u nibin. Ambasa, ayangwamisiyu'k! anic
10 mlsagu iu wabang tcimadcaiyang, Anic, nln ningatibandan, " ugi-
•i'gowan Ini/u utcigan.

Misa' cigwa wlmayawusat *a8a'u utclg, anic misa cigwa mini'k
ima na*a*ngabiwat wimadcawat. Anic ka'kina uglna' kwa' tago8.
Anic ka' kina misa' cigwa klna' kundiwat Igi/u na*a*ngabiwat. Kaya

15 win adi'k na'a/ngabiguban i'rma anicinaba ayanit; kaya win
Wctguc na*a*ngabiguban *isi'u anicinaba8 oda'tonit; kaya win ami'k
na*a*ngabiguban i'i'ma anicinaba8 oda'tonit; kaya win wajack
na*a*ngabiguban i'i'ma anicinaba8 oda'tonit; kaya win nigik na*a*-
ngabiguban i*i*ma anicinaba8 oda'tonit; misa' cigwa, anic ka'kina

20 awiya na-a*ngabiguban mini'k awiya paponicit ogou manidoyancag.

"Anic misa' w&bang tcimadcayang, " ugri'na8 'a8a'u utclg.
0'5'widac ugl'i'nan: "Ambasano, ayangwamisiyu'k!'' ugri'na8
'i8i'u mini'k w&wldclwigut.

"Kaga't anic misa' ka*rciwabisiyang, " ugri'go8.

25 Misa cigwa klmadcawat. "Anic kaga't sanagat wa'a'nlcaiyang
mrrma, mldac wandcicagwaniminagu'k. KIcpin wlngasiyak
mlya'ta tcitagwicinang mrrwiti wa'ixayang, " ugri'na8.

471

"Very well," he was told. "Therefore will we do whatsoever
you shall say. For it will not be summer soon, however long we
may continue to wait for the coming of the summer. There is
really one that has shut up the birds of summer."

"Well, now," they said to him, "pray, who may he be that will
be willing to go seek for the being?"

"Yea, this is the only way we shall succeed in having the summer
come; not so very many times should we sleep (to get to) where
the summer is. This is the number of times we should sleep,
ten times we should sleep; that is how far away it is to where the
summer is. Pray, be careful to do what you can! for it is on
the morrow that we shall depart. Well, I shall have charge of
the undertaking," they were told by the Fisher.

So then it was that the Fisher desired to lead the expedition,
for it chanced that as many as were sons-in-law there wished to go.
So by them all he met with approval. Now, all who therefore then
came to agreement among themselves were they that were sons-in-
law. Even so was Caribou then son-in-law there where the people
were; even so was Fox then son-in-law where the people lived in a
town; even so was Beaver then son-in-law at the place where the
people dwelt in a town; even so was Muskrat then a son-in-law at
the place where the people lived in a town ; even so was Otter then
a son-in-law at the place where the people dwelt in a town; and so
on, for every creature of all these small animal-folk then spending
the winter there was a son-in-law at the time.

"Now, it is on the morrow that we depart," to them said the
Fisher. And this he said to them: "Pray, do you be zealous!"
he said to as many as were in his company.

"Truly, now, that is the way we shall be," he was told.

And so then they departed. "Now, truly difficult is it over
there to where we are going, and on that account I feel uncertain
about your support. If only you be good at doing things, then
shall we arrive at the place for which we are bound," he said to
them.

472

Misa' cigwa kimadcawad. Cayigwa tibikickawag, anlc mlsa'
acikabaciwat. MInawa wayabaninig animadcawag. Aba' pic
naning nabawad, mlsa ajiba'kadawad; kawln kago umldcislnawan
i'rma nibawat. Kaga't wlwlsiniwag. Cigwa udigowan Ini'u udo-
5 gimamiwan. "Aye6, ningi'kanima anawi 'a8a'u nlbiwayayat mH*'u
wisiniwin. Ambasano, \v|bang mawadusatau anint, kagu' win
intawa ka'kina, " udina8 *i8i'u wldclwagana8. Kaga't pajik ucagwa-
nimawan, Ini'u nigigwan. "Ambasano intawa kagu' kin," udina-
wan; "mlgu tciba'piyamban. Midacigu kicpin pa'pi'a*t kawln
io kitacamiguslnan. Wawiyacigu ninga'ixaya a' pi wraxaminang.
Midac wandcicagwanimigoyan, nigik. Ambasano, ml gin 6'O'ma
ayan," udinawan.

Kawln dac inantanzl *a8a'u nigik. "Manosagu kaya nln ninga-
wldciwa, " ugri'na.

15 "Ayangwamisin idac win kawipa' pisiwan mlgu iu tclniga' toyan
*i-i*/u kimisat. Mindimoya 'a8a/u wamawadisank. Mrrwidac
ka-ixi-a-yat a'pl kipindigayank ' i8i'u andat. ' Wagunanna kaglga-
*a-gwa ogou piwitag?' ta*r'kito. Anlc 'i8i'witac ka*i*cra*yat, mlgu
iu andasuslni'tot tcibogitit. Midac 'i8i'u ka-u-ndcipa'pra*siwag.

20 Kicpin pa' pi -irg anlc mlsagu iu kajra-naci'tang; kawln kiga-
camiguslnan. "

Cigwasa animadcawag; cigwa gaga't odababandanawa 'i8i'u
andanit. Anlc nlganlwan Ini'u umaya*o*samiwan. Mlsa' cigwa
klpindigawawat. Kaga't inabit wa8a'u nigik ow&baman mindimo-
25 yayan namadabinit. Agawagu plndigana ckwantaming.

Anlc cigwa kaga't klgitowan: "Wagunana kaglga-a-gwa ogou
nimplwitamag?" i'kitowan.

473

And so now were they off. They went till night overtook them,
so thereupon they went into camp. When the morrow was come
again, they continued on their way. By the time they had camped
five times, then did they grow hungry; nothing did they have to
eat at the places where they slept. Truly did they crave to eat.
Then they were told by their leader: "Yea, I know a certain one,
without mentioning the name, who is abundantly supplied with
the food (we want). Therefore on the morrow let some of us visit
the being, but do not by any means (let us) all (go)," he said to
his companions. Indeed, concerning a certain one they felt some
doubts, (and) that was Otter. "By the way, perhaps you had
better not go, " they said to him; "for you might laugh. It is likely
that if you laugh at the being, we shall not be given food. And in a
comic way will I act when the being is about to give us food. And so
on that account it is feared that you may not contain yourself, Otter.
We beg of you, therefore, do you remain here, " they said to him.

But unwilling to do that was Otter. "In spite of your wish, I
too will go along," he said to them.

"Do you take pains, then, that you do not laugh, lest by doing
so you cause distress to your belly. An old woman it is whom we
are going to visit. Now, this is the way she will act when we have
entered into where she dwells. 'Pray, what shall we give these
visitors (to eat)?' she will say. Now, this is the way she will
behave, for, as often as she exerts a strain (upon her body), she
will break wind. And now on account of that are you (all) not to
laugh at her. In case you laugh at her, why, she then will cease
(from what she is doing) ; we shall not be given food. "

In a while they were on their way; presently, indeed, they came
within sight of where she lived. Now, in front went he who was
their leader. So then at last they went into where she was. Sure
enough, when Otter looked, he beheld an old woman seated there.
Barely in the doorway was he permitted to enter.

So in a while truly did she speak, saying: "Pray, what shall I
give these visitors of mine (to eat)?" she said.

474

Inabiwat wandcit^gu mockinasininiwan ini'u makakuckwam^-
gon; min^ngw^na ma'kuwlninon na*a*nimunit. Cayigwa kwa'ki-
'taw^n, cayigwa uwl' kubitonini 'i8i'u paji'k ma' ka' kuckwamak
ajipogitinit. Misa' m^mitawant^nk wi'pa'pit 'a8a'u nigik. Anlc
5 cigwa minawa uwl' kupitonim *i8i'u ma' ka' kuckwamak ajiki'tcipo-
gitinit. Misa intigu kigln^gitclna 'a8a'u nigik ajipasinitcrirtisut
pa1 pit. "Awanan madcl gagaski'tosigub<m 'i8i'u tciba'pisig?"
Misa' ajiki'tciba'pi*a*t.

Misa' ajra'naci'tquninit anawi*a'c$miguwa*pan.
10 Misa' intawa ajisaga*^*mowat; misa cigwa animi*i*nt 'a8a'u
nigik. Kagagu anint opapa'kita*o*go8 'i8i'u uwldciw&gana8, a'pl'tci
mindcinawa'a*t.

Misa', "^mbas^no, minawa icata!MugH*na8 'i8i'uuwItcIwag3naV'

"Ambasano, kagu' d^c kin, nigig!" kri*na. "Usam kiba'pick,"
15 kri*nan *a8a'u nigik.

Misa' kaga't ka*i*cin^g^nint. Pa'kan kricrirw^g *i8i'u minawa
wlmaw^disawat. Mld^c ka'i'nat *a8a'u nigik cigwa ima kl*a*santci-
gwanint. Ka*i*cinosawiksmonat: "Ambasano, a' kwutGskwanayan
mini'k pltawiciyu'k *a8a'u, a'kuwinin," udina8 'i8i'u uwltdw&gana8.
20 "Aye8, klgapltago, " udina8. Misa' acimadcawad. Cigwasa' uplndi-
gawawa minawa.

Anlc, mlkayapi aci*a*yanit pogitinit. Mls^gu a'pana pogitinit

*i8i'u wl'klgaguwat. Kaga't kawln awlya pa'pisl. Misa' cigwa

qtc^miguwat. Misa' cigwa ka'ixkwawisiniwat, cigwa odonin^mini

25 *i8i'u kabipimunt^muwat. Misa' cigwa kitabibitowat 'i8i'u kamldci-

wat ka^x^miguwat Ini'u miskwas^bln. Misa' pi ka'tabisit 'a8a'u

1 A term for the vulva.

475

When they looked, (they saw) that the place was thoroughly
full of birch-bark boxes; behold, it was bear-tallow that she had
for food in them. Presently, turning about in her seat, she then
drew one of the birch-bark boxes towards her, when she broke
wind. Thereupon was Otter possessed of an uncontrolled desire
to laugh. So, when pulling the birch-bark box again towards her,
she broke wind with a loud report. Thereupon, as if he were being
tickled, Otter clapped his hands in laughter. "Who in the world
could keep from laughing (at that)?" And so he then laughed
aloud at her.

At that she ceased from her work in vainly trying to feed them.

And so in consequence out of doors they went; it was then that
Otter was given a scolding. He was on the point of receiving a
flogging by his companions, so deep was the disappointment he
caused them.

So then, " I beg of you, let us go over there again!" he said to his
companions.

"Oh, don't you go, Otter!" he was told. "You are too much
given to laughing," they said to Otter.

Thereupon truly was he left behind. In a different way they
dressed themselves when they planned to make another visit with
her. And this to them then said Otter from yonder place where he
was left behind. He spoke to them as they were leaving, saying:
"I beg of you, as far as my arm is to the elbow is the amount of
bear-tallow you shall fetch to me," he said to his companions.
"Yes, we will fetch it to you," he was told. Thereupon they
departed. In a while they entered again into where she was.

Well, she acted in the same way as before, she broke wind. It
was all the while that she broke wind when preparing food for
them. To be sure, nobody laughed. And so presently they were
fed. And then later, when they had finished eating, she made
ready some food which they could carry away with them on their
backs. Therefore then were they successful in obtaining what
they were to eat after they had been fed by Red-Net.1 It was then

476

nigik. Anlc kaga't pltawa *i8i'u mini'k Ini'u ma' kuwlninon ; a'ku-
toskunat mini'k pltawa.

Anlc, misa cigwa minawa kra-nimadcawat. Cayigwa minawa

nibawag. Kaga't umaiyagantanawa tabasagunaganik. Anlc,

5 mi*i*'u nljwa'tcing klnibawat. Uba'pic minawa nantaga'kadawat.

"Kaga't ningi'kandan mrrma kirirndinamanguban 'i8i'u kami-

dciyang. "

" 'Au, icata!" udigo*.

Misa' kaga't cigwa ki*a*nimadcawat. Cigwa kaga't umica*a*
10 tonawa uml'kanani, acipima*a*towat. Ackamigu papacu' antuta-
muniniwan Ini'u uningwaniso'kananini. Mindcimigu tabinagwa-
tinig mri*'u antanit kaga* t babacu' antutamuminiwan Ini'u uningwa-
niso'kananini. Acawltagu'ku minawa ka'pimrrjitabananit ma-
'kwan. Cigwa blndigawawan. Wantagu mockinani antanit ini'u
15 ininiwan. Umaiyaginiwawan acinagusinit. Kaga't agasitonawan,
namastcayai* ijitaskitonawan. Mldac kaya ima acimaiyaginawa-
wat, kaga't agawa kaskitcigwayawawan, miskwisaniban nabi'ka-
wanit. Cigwa uganonigowan : "Wagunana kagiga'a*gwa?" Mldac
'i8i'u anwanit, o*5* inwawan: "Wagunan kaglga*a*gwa?" i'kitunit,
20 "Isp!" inwawan. Misa cayigwa awra'camiguwan. Misagu a'pana
anwanit kago wrr'kitonit, 'i8i'u "Isp!" inwanit. Minangwana
Ini'u ayawinit Micipatcagunan; anlc ugimawiwan Ini'u watisawat.
Misa' cigwa minawa kra*camiguwat, misa' minawa aciklwawana-

1 Uttered by drawing in the breath.

477

that pleased was Otter. Now, sure enough, they fetched to him
that amount of the bear- tallow; as far as his arm measured to the
elbow was how much they fetched to him.

Well, thereupon then again they continued on their way. Then
again they slept. Truly were they amazed at the way the snow
was sinking. So now for the seventh time they slept. By this
time were they again growing hungry by reason of their supply of
food running short. "Verily, do I know of a place from whence
we may obtain some food to eat," (said the Fisher).

"Very well, let us go over there!" he was told.

Thereupon truly on their way they went. Presently, indeed,
they fell into the path of another, (in that path) they then followed.
As farther on (they continued), more frequent (grew the number
of paths) running into (the one they were on), (paths) that were
used when coming home with game. As soon as into view appeared
the home of him dwelling there, with much greater frequency came
other paths into (the one they were on), that were used in fetching
home game. Only a little while before some one had dragged a
bear along. In a while they went into where he was. Full as can
be was the dwelling of the man. They marvelled at the strange
appearance of him. Truly small was his mouth, up and down was
the way his mouth was opened. And so in another respect did
they regard him with wonder, really did he scarcely have a neck,
a red ribbon did he wear for a necklace. Presently they were
spoken to by him saying: "Pray, what shall I give them (to eat)?"
And then (they heard him) utter with his voice, this he uttered
when he said: "What shall I give them to eat? Isp!" * he uttered.
And already then was there a beginning of their being fed. And
so all the while (that was) his exclamation whenever he had some-
thing to say, that " Isp!" was what he uttered. Now, the one that
was there was Big-Penis;2 so it was a chief that they had visited.
And so later they were fed again, whereupon again they carried

1 A name referring to the giant Mesaba or Windigo.

478

wat antotaguwat Ini'u Micibatcagunan. Anic udina8: "Mlsa iu
tcitagwicinang (i8i'wit w&'ixayang. "

Cayigwa minawa nibawag. "Mlsa' awasw&bang tcitagwicinang

'i8i'witi w&*ixayang. " MI*i'u cigwa kawlngicica kuniwa'kami-

5 gasunini. Cigwa minawa animadcawag. Mldac kaga't klcigatinig

pimusawat, kawln ow&bamasiwawan Ini'u konan; ackam kaya

kicitani. "Anic, mlsa' w&bang tcitagwicinang irixayang. "

Cayigwa nibawag minawa. Minawa wayabaninig animadcawad.
Mlsa' kawlndac koni'kasinini. Cayigwa unagucinini. "Mlsa'

10 ima kwaya'k ayat *a8a'u kaba*a*ntaw&bamang/' udina8 'a8a'u
utcig. " Ambasano, " udina8, "naska inabiyu'k, saga'i'ganing tawag
Igi'u anicinabag. A'pidcidac nawotana mrrma antat wa8a'u taban-
dank Wu odana. Mldac 'a8a'u ka'tciwinang 'i8i'u nlbin," udina8
*i8i'u uwltdwagana8. Cigwa uganonan Ini'u adi'kwan: " Ambasano,

15 pitclnagiku pinisitawinagwa' k tciplw&bank " — owabandan obaci-
waninik — "mldac iwiti tciwraxawaxryan. — Kinidac, waguc, kl-
gamigina. MIsagu iu mini'k ajiki'kino amawinan," ugri'nan. —
"Kinidac, acack, klgababapagwandanan tclmanan, mri*u ka*i*na-
no'klyan nongum tibi'ka'k. — Kinidac, ami'k, abwin kigabababi-

20 gwandanan, mlsa' kaya kin ka*i*nano'kIyan nongum tibi'ka'k."
Ami'k cayigwa ki' klca' kumigon Ini'u umaya-u*samiwan. "Mlsa'
gaga't kirixiwabisiyang, nlnidac ningamawinatan (i8i'u wlgiwam,"
kri-'kito.

Cigwasa' tibi* katini, mlsa klmadcanit uwitciwagana8. Mlsa'

25 cayigwa ubl'ton tcibiw&baninig. Anic ugrrnan Ini'u wagucan

tcibimimiginanit. "MIgu' oma pimi*a*samawaminik kana*u*ndci-

miginat, w&guc," udinan. Anic, mlsa' cigwa wayabaninig cayigwa

gaga't onondawan pimimiginit.

479

away ^Vmt had been eiven them by Big-Penis. So (the Fisher)
said to them: "Now shall we reach the place for which we are
bound."

In time they slept again. " It is on the day after to-morrow that
we shall get to the place for which we are bound, " (the Fisher said).
Now, by this time there was scarcely any snow on the ground.
Presently they continued on their way. And then truly during
the day, while travelling across the country, they did not see any
(more) snow; and it was also growing warmer. " Now, therefore, on
the morrow shall we arrive at where we are going, " (said the Fisher).

Then they slept again. When the morrow came again, then on
their way they went. And so there was now no (more) snow. In
time it was evening. "It is straight over yonder way where dwells
he whom we have come to seek, " to them said the Fisher. " I beg
of you," he said to them, "do you but only look, by a lake dwell
the people. And in the very centre of the town is where he dwells
who rules the town. It is he who holds the summer in his keeping, "
he said to his companions. Presently he spoke to Caribou, saying:
"I beg of you, as soon as the dawn of day begins to break,'*- — he
looked over toward the narrows of the lake, — "it is over there that
(I would have) you cross. — And you, Fox, you are to bark at him.
And so that is as much as I am going to instruct you," he said to
him. "And you, Muskrat, you shall go among the canoes, gnawing
holes in them, which is the work for you to do to-night. — And you,
Beaver, you shall go about gnawing the paddles, and so that is
what you shall do to-night." Beaver then had received an order
from their leader. "And that is truly what we shall do, while I
myself will go against the wigwam," he said.

In a while was the night coming on, whereupon then departed
his comrades. And so then he waited for the coming of the morning.
Now, he had told Fox to go barking at them as they went. "It is
along this very shore that you shall bark at them as they go, Fox, "
he said to him. Well, it was now growing day, when, sure enough,
he heard (Fox) going along barking.

480

Anic caylgwa amantcisawa8 'i8i'u anicinaba8. "Naskaginln!
animuc pimimigit *i8i'wati ki'pimra'samawanik!"

"Wagunan?" i'kitowag Igi'u anicinabag.

"MImawIn adi'kwan maginawat, " i'kitowag Igi'u anicinabag.
5 " MImawin tciba' kublnicawat iwiti klwabaclwaninik. Tcigwa
kaga't pa'kublkwackuni (a8a'u!"

Cigwa wabamawat Igi'u anicinabag, "A'e'e'1, naskaginln! adi'k
pamadagat! Cigwa kaga't uba'kubinicawan. 'AV11!" i'kitowag
Igi'u anicinabag. MIsa' gaga't cigwa posiba*rtiwat, ga'kina po-
10 s*i'ba'i*tiwag.

MIsa' cigwa ga'kina ka'posiba'i'tinit umawinaton 'i8i'u odana

'a8a'u nicro'tclg. Cigwa plndigasat uwabaman namadabinit wi-

'tawisan. Kuniginln asawawan nama'kwan abadci'tonit. "A8

nV tawis! " udinan, " Misaya-o* pinazi' kawag wa*o- nibinisa.

15 A," udinan, "anicasaguna kl'pimawadisin," udinan.

"0nV' udigon.

"Tagackuma, ni' tawis!" udinan; "mlna gin i'ku andotaman
*i8i'u asawayanin?"
"Tatata'!" udigon.

20 "Kawin," udinan. "Osanina'ku' indotam asawayanin. Tagac-
kuma," udinan. Acimamot 'i8i'u cacobri'ganit ri*ma ubi'kwa'ku-
nlng. Anic pacu' ugl'U'nabl'tawan; ajicicotonawat *i8i'u nama'kwan,
mlsa' ajibwanawi'tonit, anawi pa'kwatcibitonit. Pasingutcisa.
Anic mlgu' wawlnga ajiklwi'tagamasininik Ini/u ma'kackwamagon.

25 Acipaciba*a'nk pajik, panagu ka'u*mbisanit nibinisa8. MIsa' ani-
tana' kamigisit aniblgucank Ini'u maka1 kuckwiimagon, anotcisa'
animomockinawa8 clclba8 anotcisagu awiya. Ningutingiku pajik
sagina8 kambwasanit.

48 1

So presently up the people quickly woke on hearing the noise.
* ' Harken to the sound ! a dog comes barking along by yonder shore ! ' *

"What (is it)?" said the people.

"It may be at a caribou that it is barking/' said the people.
"It may be that (the dog) is driving it into the water over there
at the narrows. Already now, in fact, is it leaping into the water!"

When the people saw it, "Hey, look yonder! a caribou goes swim-
ming along! Now, indeed, (the dog) is driving it into (the lake).
Come on!" said the people. And so truly then they scrambled
wildly into their canoes, all rushed madly to get into their canoes.

And so, when all had scrambled into their canoes, then against
the town did the big Fisher make an attack. When he rushed into
(a wigwam), he saw his cousin seated there. He beheld him feather-
ing his arrows with sturgeon-glue. "Well, my cousin!" he said to
him. "Therefore now have I come to where this bird of summer
is. Why," he said to him, "for no particular object do I come to
visit you, " he said to him.

"Really!" he was told.

"By the way, O my cousin!" he said to him, "is that the way
you generally do when feathering your arrows?"

"Oh, nonsense!" he was told.

"Nay, (I am serious,)" he said to him. "Now, this is the way
I generally do when feathering my arrows. Just you let me show
you," he said to him. Then he picked up the (stick) that he used
when rubbing (the glue) upon the arrows. Now, close beside him
was he seated; when (the Fisher) rubbed the sturgeon-glue over
his (cousin's) mouth, then was (the cousin) unable to get his mouth
open, however much he tried. (The Fisher) leaped to his feet.
Now, all the space the whole way round was a mass of birch-bark
boxes. When he poked a hole into one, out burst forth some birds
of summer. And when he set to work poking holes into box after
box of birch-bark, (he found them) one after another filled with all
kinds of ducks and all kinds of other creatures. And by and by
out of a certain (box) burst forth the mosquitoes.

482

Anic mlwln^gu wati andana'k^migi'rsiwat £Lwin$ntwa'a*nawat
Ini'u ^di'kw^n. Misa' acikwlnawicictcigat wa8a'u ka'kibu'kiwasi-
gatanik 'i8i'u oton. Wi'ka pitcln^g umi'kan migos takwa'kwisi-
ninik; acipa'ta'ka^a'nk iwiti udackwatonag^ning, acipIpagito*o*wi-
d^c i'kitu: "0, misotcig nlbinisa8 obinanan!" iciblbagit.

Cayigwa onontawawan Igi'u ^nicinabag. " Anln madwa'i* ' kitut?"
Prrnabiwat, p^nagu intigu kigl' kana' pa* tani. " Naskaglnln !"
i'kitow^g. "NIbibisa8 uglbinanan micawutclg ! " madwaciplpagi
kuca. Misa' kaga't ajiwacka'kwajiwawat. MIgu ima anint

!0 po'kwabwra'wat wacka'kwajiwawat; anint kaya nondablgisiw^g ;
anint anuglpiklwa*5*w£g. Mld^c ima pibo'kwabwra*wat; anint
kaya aninontakusabiw^g. Cigwasa ga'kina uglnlgucan^n mlci'ir-
tclg *iei'u andanit wl'tawis^n. Cigwa manimi'tigwablw^n, anic
uwl'pimugon. Anic pata'kisow^n umi'tigumini, acra*'kwanta-

!^ wasat. Mld^c *i8i'witi wansab^mat, acowinat wrpimugut. Anic,
cayigwa uwrpimugon; cayigwa pri*na*a*W£n acigwlniba'kupagi-
sut. Mid^c o*o*witi klcigunk ^citqtb^sit. MIdac acimicut^minit
w$na'kwaya*r 'i8i'u osou, misa' ka*rcipo'kwanowanagut. Anic,
misa iwiti ka*u -ntcik^nonat lyusa7 wltclw&gana8 : " Ambasino,

20 ayangwamisiyu'k, " udina8 ' i8i/u wltclwigana8. "Kawln nln ninta-
kacki'tosln tcibl*i*cayan 'i'iViti mlnawa kl*a*yayag. Misa nln oma
a'p^na tci*a*yayan atm^ntc mini'k ka*a*'klw$nugwan tciw&b^miwat

1 Toward the north.

1 Which accounts for the position of the stars in the handle of the Dipper.

483

Now, as for (the people) yonder, they were busily engaged trying
to keep on the trail of Caribou. And so at a loss to know what to
do was he whose mouth had been closed with glue. After a long
while had passed, he found an awl with a short handle; forcing it
through a corner of his mouth, he then called aloud, and this he
said: "Oh, the big Fisher has come after the birds of summer!"
thus was what he cried aloud.

Presently him the people heard. "What is the sound of what he
says?" On looking hitherward, everywhere did there seem to
hang a smoky haze. "Listen and hear!" they said. "The birds of
summer has the big Fisher come and got!" was what, indeed, he
was heard saying in a loud voice. At that they truly whirled their
canoes about. Whereupon some broke their paddles when whirling
about; and the canoes of some began to leak rapidly; some failed
in trying to get back home by canoe. And so out there they broke
their paddles; and as they went, some sank to the bottom before
they were able to get back to land. In a while the big Fisher had
cut up the entire dwelling of his cousin. Then (his cousin) grabbed
for a bow, for by him was he now about to be shot. Now, (his
cousin) had a tree standing there, then up the tree he hastened.
And so from up there he looked down at him, he kept watch of
(his cousin), who intended to shoot at him. Well, now was he on
the point of being shot at; at the moment that (his cousin) aimed
with the bow was when he dodged round (to the other side of the
tree). And then off this way1 into the sky he whirled. Thereupon
(his cousin) shot him at the end of his tail, whereupon the tail was
broken.2 So it was from yonder place (in the sky) that he spoke to
his comrades, saying: "I beg of you, do all that is within you,"
he said to his comrades. "I may not be able to come to yonder
place where you dwell. It is here3 that I shall always be, however
long the world may last, so that my grandchildren may behold

'In the northern sky.

484

n5cicanyag,M ugri-na1. Anic misa cigwa ki'kanonat mlnawa:
"A'pl tagwicinak *i*i'witi undcimadcayank mli'u tcrirna'ku-
namak ka*a*'pltcag 'i8i'u tcibibong. Ayangwamisiyu'ksa kawiminu-
'tcigayag, " ugri'na8.

5 Misa' gaga't cigwa kra-nikiwawat. Kawln kanaga ningutci
ugra-niatintanzlnawa 'i8i'u ani*a*'kunibininik. Cigwa tagwicinog
i'i-witi ka'puntcimadcawat. Cayigwa i'kitowag ma'irndcrrti-
wat: "Anln ka*i*jiwabisiyang 'i8i'wisa ka-rgoyang? Misa' cigwa
tci-u-'na'kunamang H-wisa ka/rgoyang." Cigwasa kaga't ki-
10 ma-a-ntobiwag, cayigwa ona'kunigawat. Anic ugri-gowan: "Win
i'kigo Igi/u klcisog. "

Midac ka-i*'kitut *a8a'u adi'k: "NIn ninga-a-gimag antaciwad
Igi/u klcisog," kl'r'kitu.

" 'AV'krrna.
1 5 Midac kaga' t acakri • ' kitut : ' ' An tasublwayayan tataciwag
klcisog midac a' pi ka'ixinlbing," krr'kitu. Midac aca kanonint:
"MImawIni iu tcimistcinIwana*a*goyamban. Ta*a'ganslnuna 'a8a'u
kon taciwat glsisog. Kawln kanaga kitasagagunasanci. "

"Anic intawa kawln *i8i'u tatacislwag Igi'u kisisog."
20 "Usamisana kaba'ta-rnowag, " kH*na.

Midac cigwa, "NIn taga ninga*o-nagimag kataciwat Igi'u klci-
sog," kri-'kito 'a8a'u agungu's. "Tasing bacawiganayan mri-tt
kataciwat Igi'u klzisog. Naska, ningutwa' tcing ambacawigana-
yan," kri-'kito.

25 "Misa' kaga't mawln tcina-rtaciwa'pan Igi'u klzisog, " kri--

1 Conceived of as moving like the shadow of a cloud.

485

me, " he said to them. So it was in a while that he addressed them
again, saying: "When you have arrived at yonder place from
whence you came, then shall you decree how long the winter should
be. Do you take pains to see that you bring things favorably to
pass," he said to them.

Thereupon truly on their homeward way they went. At no
place anywhere did they catch up to the boundaries1 of the summer.
At last they reached the place from whence they had gone away.
In course of time they said, on coming together in assembly: " How
shall we bring to pass that which we had been told? The time is
now come for us to decree that which we had been commanded."
Then truly, coming together, they sat down, then did they decree.
Now they were told: "Do you give name to the moons."

And this was what Caribou said: "I myself will count the
number of moons," he said.

"Very well," he was told.

Thereupon truly did he speak: "As many as the hairs on my
body, so may the number of moons be before it shall then be
summer," he said. And so, when he had finished, then was he
addressed: "It might then happen that you would be an easy
prey for one to lay you low with a blow.2 There would be too much
snow if such were the number of moons. Not even would you be
visible from under the snow."

"Then accordingly there shall not be so many moons."

"They would really be too many," he was told.

So then presently, "Pray, let me count the number of (winter)
moons there shall be," (so) said Chipmunk. "As many as the
number of stripes upon my back, so shall the number of moons
(in winter) be. Behold, six is the number of stripes upon my back, "
(so) he said.

"Now, that truly is just about the proper number for the (winter)

1 Referring to the time when the snow is deep and the crust hardened, when
game is easily approached and killed.

486

'kitowag. " ' Au, misa' gaga' t idac kataciwat igi'u kizisog. " Mra'u
ka'tabwat. "Anic mri,u tcina-rtaciwat igi'u kizisog," ki'kitowag.
Midac cigwa kica' kunigawat.

Misa mini'k, pinawitcit kra-gota.

57. Little-Image
(Mazininins).

5 Wibanunk wandabit manido niwitibatcima, a£a'u mazininins
mi'i*'u ajini'kasut. Win mazininins kawin wi'ka wisinisL Iwidac
oman asking ki* picagubanan mri*'" watibatutamowag udari'nto-
wan. Cigwasa ki'pimadca wiwabandank o a'ki. Tagwicink
0'5'wa'ki cigwa ugiwabandan zaga*i*gan; owabama iei'u abinodciya8

10 ma'kada'kanit, picicig abinodciya8. Uda'kawa-a*8 tcra-nigu'pinit.
Kawin dac nangim ickwa'tasiwa8; anic anodcigu icictcigawa8;
kagwatciganitiwa8. Cigwasa nawa'kwanig anigu'piwa8 kiwanit.
Ka'kina kanimadcanit acimadcat ijat ima ka'tana'kamagisinit;
owabandan a'pidci conca' kwatinig. Midac iman acimoni'kat iman

15 ka'tana'kamigatinig aciningwa'irtisut.

Cigwa wanagucininig piba' piwa8 madwamata' kamigisiwa8. Cigwa
kaga pimida'ku'kana. Ningutingigu acita'ku'kanit madwagigi-
towan: "Awiya nlnda'ku'kana. " Acimuna'irnt, misa i8i'u acimi-
'kwaguna/irnt. Acipasigwit, kagatsa paciginiu kistcrrniniwiwan,
20 a'pidcigu ozagri'gon. MIgu i8i/u ajijkwa'tanit magwa gagwatci
kaciwanit. "Nldci," udinan; "anin wina kima' kada* kawat ugo'u
abinotciyag?"

"Ka, nidcl, niwrkagwanagatciba*i*timin, o*o* kiwSbamiyang
kagwatciganitiyank. Kiw&bamak ogo'u abinotclyag migu ba'pic

487

moons to be," (thus) they said. "Very well, that truly is what
the number of moons shall be.'* Accordingly then did they act
upon his word. "Now, that will be just the right number of
moons, " (so) they said. And so they then fulfilled the decree.
And that is all, the buttocks of the ruffed grouse now hang aloft.

57. Little-Image.

About the manitou that looks from the east I intend to tell, of
Little-Image, for such was he called. Now, Little-Image never
ate. And concerning the things he did when he came here upon
earth is what I am now going to relate. Now, hither he started
out of desire to see this earth. When he arrived at this earth, he
then saw a lake ; he beheld some children that were fasting, a vast
number of children. He waited for them to go up from the lake.
Not till after a long while did they make an end of their fasting;
all sorts of things were they doing; they were running foot-races
one with another. When it was noon, then went they up from the
lake bound for home. When they had all departed, then went he
over to the place where they had been playing; he saw that the
ice was very smooth. And when he dug a hole at the place where
they had been playing, he then covered himself up.

When it was evening, (he heard them) as they came laughing
(and) as they began playing. Presently they almost tramped him
under foot. When once they stepped upon him, he heard one say:
"Upon somebody have I stepped." Then he was uncovered, and
it was in the snow that he was found. When he rose to his feet,
there, in truth, (he beheld) a full-grown man among them, and by
him he was much liked. Accordingly then (the man) ceased playing,
while the others continued racing. "My friend," he said to him,
"why have these children blackened (themselves)?"

"Why, my friend, we are in training together to know how to
run, this number of us whom you see running foot-races with one

488

mini'k ackun^nigoyank. Ninda'tagamin; klcpin pa* kinagoyank
ninIwana-o*gomin, — naganint klcpin. Ma' kwagidac ningagwatci —
kanananig. Mawicagu nosinabanig kl( kidamwawag, kaya Igi/u nin-
gananig. Midac a'tagu iu mini'k wayabamatwa abinodclyag
5 ackunanitwa. Wabangidac mri,/u minawa ugagagwatcikaniguwan.
Misa i8i'u ka*u*ndciwabamatwa ma1 kada* kawad igi/u abinotciyag;
krrgucimowag igi'u abinodclyag anawipawadamasuwat ka*irndci-
pimadisiwat. Misa i8i'u mini'k anatcimu*tonan."

Anlc mi cigwa wunagucininig. "Ambasanona, nldci, andayank
io icata!"

Kaga't ku'piwag. Cigwa pindigawag andanit. Cigwa ka'kina

tagwicinu8 abinotclya8. Amba, kagatsa inigawagantam aea-i-nini, au

ga'irticiwat. Cigwasa madci'tawan Ini'u widci* kiwayan klziza-

'kwanit. Ka'klziza'kwanit, "Amba, nldci! kaya gin wisinin,"

15 udigon.

"Taya, nldci! kawin niwisinisi. Mlgwana iu indawa iciwisinin."

Kaga't aciwisinit a*i*nini. Cigwasa kawicimowan. Anlclna
kawin wl'ka nibasi kaya wisinisl. Misa cigwa unabit, ningutingigu
inandam: " Ambasano, 'Ningitcinagana, ' tawrrnabandam a8a'u
20 mtcikiwanzl. "

Cigwasa kiglcab kuckusiwan wltcikiwayan oganonan: "Nidci,
kana kago kitinabandazi?"

"Taya, nidci, ki'tciw&sami naganag kagwa'tciganag nindina-
bandam. "
25 "A8, kaga't nidci, kiganagana wakagwatcikanat. "

Cigwa ka'i'ckwawisinit pitwawacinon ; kiplpindigawan ma'kwan,
piganonimawan witci'kiwayan: "Misa cigwa tcigagagwatcikani-
tiyangiban. Nisimitana pimatclc Igi'u abinotclyag." Misa i8i/u
anicisaga'a*minit. '

1 Little-Image.

489

another. You now behold these children, and that is all that is
left of us.* We are in a contest ; if we are beaten, then we are slain*; —
that is, the one beaten in the race (is slain). Now with the bears
are we racing. And long ago our fathers of old were eaten up, so
too our mothers. Therefore this number of children whom you
see is all that is left of them. And to-morrow they will be entered
into another race. That is why you see the children painted black;
in a fast are the children, that by so doing they may dream of what
shall give them life. This is all that I have to tell you."

So it was now getting on towards evening. "Come, my friend,
to where we live let us go!"

Verily, up from the lake they went. Presently they entered into
where (the man and the) others dwelt. In a while all the children
arrived. Oh, truly sorry (for them) felt the man, he that came as
visitor. Soon then did his friend begin to cook. After the man had
finished cooking, "Come, my friend! do you also eat," he was
told.

"Oh, no, my friend! I do not eat. But nevertheless you had
better go ahead and eat."

Truly then did the man eat. In a while (the man) lay down to
sleep. But of course he1 never slept or ate. Accordingly, while
sitting there, of a sudden he willed: " Behold, ' I left him far behind
(in the race),' let my friend dream!"

When in the morning his friend rose from bed, he spoke to him,
saying: "My friend, did you not dream of anything?"

"Why, my friend, 'a great distance behind did I leave him with
whom I ran,' was the dream I had."

"Yea, truly, my friend, you shall leave behind him with whom
you intend to run."

As soon as they had finished eating, they heard the sound of
some one coming along; it was a Bear that came entering in. As
it came, it spoke to his friend, saying: "It is now time for us to
run the race with each other. Thirty of the children do you bring. "
And then on out of doors it went.

490

"Auwisa, mlsa cigwa tci'a'nimadcayank, nldci. Awiyas waban-
tamawicinan ! " udinan Ini'u ininiwan. Kaga't anicimadcawat.
Anitagwicinuwat, aca ka* tagwicininigwan kananibitabinitigu. Ci-
gwa' pisagini'kana.

5 "Mlsa cigwa tcigagwatcikanitiyank. " Midac i8i'u ka*rjikanonint
anicinaba: "Wagunac i8i'u ninda'irndcinagana anandaman? Kin
tibatcimun wa'u'ndcinagaciyan."

Kibwanazlwayanan unabi'kawan ma'kwan. Kigito ma'kwa:
" Nacwasugunlyan nimbawanaban inabi'kawagan." Minawa aji-
10 kanonint a*i'nini: "Kintdac?"

"Pizanisagu, 'Ninagana,' ninglnabandam tibi'kung. "

" 'AVU, madcadatci-a-nigu'k!"

Mi'tig iwiti pada'kidani, udodi'tanawa tatibicko. Cigwa inan-
dam a*i*nini, mra'wa ka'irdiciwat: "£mbasa, ugabinaganan. "
*5 Kaga* t pinagaciwawan wldcikiwayan. Kaga* t minwandam a*i*nini
ka'pitagwicininit. Anic upagamagan udaiyan a£a'u kagwatcikaci-
wat; mlsa i8i'u acinlwanawat ini'u kagwatciganat kaya igiwati nisi-
mitana ma'kwa8.

Kaga't minwandamog abinStciyag. Midac i8i'u aciklwatablwat
20 ma'kwa8, uplndiganawa andawat. Mlsa cigwa madci'tawat tclba-
'kwawat. Kaga't minuwisiniwag. Wanagucininig pimita uduci-
' tQnawan; a, kaga't nlbiwa! Kaga't minwantamog. Cigwa tibi-
'katini, mlsa wi'kwatcra't wltci'kiwayan, wraxamat; mlsa kawln
wlsinislwan. Indawadac uwindamagon: "Kawln wl'ka niwlsinisi

1 That he had a propitious dream was evidence that he had received power.
A dream is power.

49i

"Well, it is now time for us to be going, my friend. Come (and)
watch us!" he said to the man. In truth, then on their way they
went. As they arrived, already must the others have come, for
there they were seated in a row. Presently he was approached
(and greeted) with a shake of the hand.

"It is now time that we were racing one with another." And
this was what the man was told: "By what power do you think
that you will leave me behind? Tell me by what means you will
outrun me."

The skin of a bull-bat the Bear had hanging from his neck. Up
spoke the Bear, saying: "While fasting for eight days, I dreamed
of this necklace." Again then was the man addressed: "And
what is your (power)?"

"Just simply, 'I left him behind/, was what I dreamed1 last
night."

"Come, let us be off as fast as possible!"

A post2 at yonder place was standing, they passed it both
together. Presently willed the man, the one that came as visitor:
"Behold, he will outrun (the Bear)." Sure enough, here came his
friend leading in the race. Truly happy was the man when they
came (to where he was). Now, a war-club did he who was racing
have; whereupon he clubbed (the bear) that he had raced with,
and also the other thirty bears.

In truth, happy were the children. Accordingly then they
dragged home the bears, they carried them into where they lived.
Thereupon they set to work cooking. To be sure, they had good
food to eat. In the evening they made some grease; oh, truly a good
deal (it was)! Verily, they were pleased. Presently it grew dark,
whereupon (the man) tried to prevail upon his friend, for he wanted
to feed him; but the other would not eat. So thereupon (the man)
was told: "Never do I eat, and I do not sleep. Therefore this,

1 To mark the starting-place.

492

kaya ninibasi. Migu i8i'u, nidcl, inand^n: kawin wi'ka klg^na-
g^nigosl. "

Cigwadac tibi'kadini, mlsa i£i'u ajinibanit ini'u witcikiwany$n.
Ayabi'tatibikatinig inand^m: " 'Tciwasa ninag^nasan kagwatci-
5 gan^g/ tawrrnabandam!"

Kigicab kuckusi. Ka'ixkwawisinit pldwawacinon ; pipindiga-
w^n, uganonigon: "Mri''u cigwa tcikatgwatciganitly^ng. *AU, abi-
'ta ^binotciy^g pimadclc," udig5n.

Kaga't madcawag, mada'^rnat ayawa8 iyabinotciya8. Cigwa
10 tagwicinog. Ajikanonigut Ini'u ma' kw^n : " Mlsa cigwa tcigagwatci-
g^nitiyang. Wagunac ninda'irndcinagana anant^m^n? Kin tiba-
tcimun ka'irndcinagaciy^n; acinicugunlyan mri'/u cawanimi'p^n
'a8au ninabi 'kawagan," kiniwayan^n unabi'kawanini. " *AU, kin
ni'tam tibatcimum kaundcin^gaciy^n."

15 "Pisani s^gu, 'ninag^na, ' ningin&b^ndam tibi'kunk."

*A'a'u pana madcawag. Cigwa mi4 tig p^ta'kidanig tagwicino-

wat, O'O* totam a'a'u inini; nayap pangicin imaka'prirndcimadca-

wat; ^tcin^gu klpangicing, $nwi a'pltcipitag ml*r'u a'plsi'kat.

Midac ^nipangicink p^na tcingitcisawan. Og^nonan: "Kijl'kan!
20 Kigagwatcigginitimin ! " Tciwasa unag^nan. Ka' pit^gwicininit,

up^g^magan umamon ; ajiniwanawat. Mldqtc i8i'u nlw^nawat

iwati ma'kwa8, abi'ta and^cinit unlwanawa8.

Midac kaga't ^binodcly^g klwawinawat; k&ga't motcigisiw^g.

Kagagwana kabatibi'k magu'kaw^g. Cigwa piw^b^nini; kwatcl-

25 sawin pamo'ka'a'minig; cigwasa pinawa'kwani; mlsa kawin awiya

tcru'ndcitagwicininit. A'au m^zininPs klgito: "T^ga, nldci, awi-

•^-ntaw&b^m!"

493

my friend, do you keep in mind: never shall you be beaten (in a
race)."

And now it was night, whereupon to sleep went his companion.
When it came midnight, he thought: '"A great way behind do I
leave him with whom I race/ let him dream!"

In the morning (the man) awoke. After he had eaten, he heard
the sound of somebody coming; in came (a bear). By it he was
addressed, saying: "It is now time that we were racing with each
other. Now, half the number of your children do you bring along, "
he was told.

Truly they started away, (the man) following after in the track
of the bear, on their way to where the children were. Presently
they arrived. Then he was addressed by the Bear saying: "It is
now time for us to race with each other. On what do you rely to
beat me? You declare through what power you will outrun me;
for in a fast of twelve days was I blest by this necklace of mine,"
for the skin of a bird-eagle did he have about his neck. "Now, do
you in turn declare by what power you will outrun me."

"Just simply, * I left him behind, ' was what I dreamed last night. "

Well, off they started. When they came to where the post was
standing, this the man did; as before, he leaped for the place from
whence they started; a little while was he leaping to it, as swift as
a missile was how fast he went. And then, as he slowed up, here
(came) the Bear on the leap. He spoke to it, saying: "Come
faster! We are racing with each other!" Very far behind he left
it. After (the bear) was come, (the man) took his club; then he
smote it till it was dead. Thereupon he laid the other bears low
with the club, as many as half their number he clubbed to death.

And then, in truth, were the children taken back home; truly
happy they were. In fact, nearly all the night long were they
busy preparing the bear-meat. In a while came the dawn ; in course
of time the sun rose; then it came noon; whereupon no one by that
time had come. Little-Image spoke, saying: "Come, my friend,
go look for them!"

494

Ajimadcat a-rnini; anitagwicink iwiti andanit i8i'u ma'kwa*, awa-
niban, pana ka*u*cimunigwan. Ajiklwaba' tot a*i*nini. Cigwa
tagwicink oganonan Ini'u mazininlnsan : "Misa' krircimuwat. "

11 'A'a'u, nidci, kipagamagan uda'pinan! No' pinanatanig. "
5 Ajimadcawat, mocag pimipa' towag. Ningutingigu kra'nima-
wanitiwa8. " 'A8au, nidci, nlwanawatanig ! " Anra'pl'tcra'tima-
wat uniwanawawan. Kaga't utaninlwana8wawan. Misa' ka'kina
ka*rjinisawat, ajiklwawat. Andawat ka'tagwicinuwat, mazlninlns
klglto: "Nidci, mlsagwana iu mini'k panatamonan. Misa iu
io ka*i*ciwaba'k: win anicinaba ugatamwan Ini/u ma'kwan, kaya dac
ogagusigon Ini'u ma'kwan. Nidci, ml giwayan; w&banGnk ninticikl-
wa. Tagwicinan ningagi'tciminwantam ki'pinatamonan."

Cigwadac glgitu a*i*nini: "MIgwetc, nidci. Kaginlgigu kigami-

'kwanimin, kaya au anicinaba pitclnag ka*a*nipimatisit o a' king;

15 amantcigu mini'k ka'a^'klwanugwan kaw&wlni'k 'a8a'u anicinaba."

Misa i8i'u pinawitclt klagota.

58. A Moose and his Offspring.

Mons wl'pibonici, kaya Ini'u wlwan. NIciwa unitcanisa8, kaya
pacigowan Ini/u udockinawaman ; mri*'u nananiwat. Misa' ajiku-
'tatciwat, Ini'u anicinaban kusawat. A'pidcisa waw&sa ica au
20 uckinawa, misa' pana anutacimat a' kiwanzl. " Kigamica*a*nik
anicinaba." Kawin aniri'tanzl. Ninguting pimi'kawawan pa'kan
monson; ugi'kaniman i'kwawinit. Misa7 mada-a-nat, misa' wS-

495

Then departed the man ; when he arrived at yonder place where
dwelt the bears, none were there, for whither they had fled (no
one knew). Then back home ran the man. When he arrived, he
spoke to Little-Image, saying: "Therefore now have they fled."

"Now, then, my friend, get your club! Let us follow after them ! "

Then off they started, all the while they kept on the run. By
and by (they beheld them) going along in single file. "Now,
then, my friend, let us smite them with the club!" Then as fast
as they overtook them they clubbed them to death. In truth,
many they smote along the way. And when they had slain them
all, then back they came. After they had arrived at their home,
Little-Image spoke, saying: "My friend, this is the measure of
help that I have come to give you. This is the way it shall be:
people shall even eat bears for food, and they shall also be feared
by bears. My friend, therefore do I now return home; toward
the east is the way I return home. On my arrival, greatly pleased
shall I be for having helped you."

And then up spoke the man, saying: " (I) thank (you), my friend.
Forever shall I remember you, so (will) also the people who shall
live in times to come; however long they may be on earth, of your
name will the people speak."

And so the buttocks of the ruffed grouse now hang aloft.

58. A Moose and his Offspring.

The Moose was about to go into camp for the winter, and also
his wife. Two (in number) were their children, and there was a
youth among them; therefore they were five. It was so that they
were in fear, of people they were in fear. On very long journeys
frequently went the youth, whereupon continually was the old
man trying to dissuade him (not to go so far). "Upon your trail
might come the people." But (the youth) paid no heed. Once
(he saw) the tracks of another Moose; he knew it was a cow.
Accordingly he followed after her, whereat, on seeing her, he took

496

bamat mri*'u kiwlwit. Cigwagu magu mini'k wawit, pa'kan awiya
Ini'u monzon ud5disikuwan ; nasab wawitigamigut; kaga't wlti-
gamat. MIdac i8i'u nlnc ayawat i'kwawa8.

Kaga't wawlba migatiwa8. Ningutingigu madca, osan icat.

5 Ka'tagwicing ajikanonat Ini'u osan: "Kaga't, nos, nlnc nintaya-

wag Igi'u i' kwawag. " Uganonigon : " Ningwisis, kagu' icictciga' kan

tcinlciwat tci*a*yawatwa Igi'u i* kwawag. Kanabatc taba'ta*i*-

tiwag."

"Aye8/* udinan osan. MIdac iu wayabaninig ajiklwat; cigwa
10 tagwicin andawat. Misa' kaga't klnisimint pajig Ini'u wlwan.

Ningutingigu tagwicinu8 monzu8 nlc. Cigwa kanona: "Anic
wantcinlco'kwawayan? Kawin kitaglcictcigasl. "

Anic klmotc wa8a'u uckri'nini ajipa'kwatcibinat i8i/u uniciwa8,
ka*i'jra*'paginat ningabra*nung iji gwaya'k.
15 MIdac a'kitowat Igi'u i'kwawag: "Indawa, nino'pinanananig
Igi'u kiniciwag. "

MIdac i8i'u a'pidci a'kusi, agawa ugacki'ton, KIwat ijat osan.
Cigwa plndiga, misa cigwa masumigut Iniyosan. "MI*r'u anugl-
undcri*ninan. Wawiyag kltontcra^kus. MI intawa pfsan ici-
20 -a*yan.,f

Cigwa a' pitapibonini. Ningutci paba* tad* kawag aya*an,sag.
Sogi'poninig nagamowag Igi,u abinotcInyag mozonsag. Kaga't min-
wantamog zogi'poninig: —

"Puniwa, puniwa!
25 Puniwa, puniwa!

Puniwa, puniwa!
Puniwa, puniwa!"

497

her to wife. During this time that he had her for wife, by another
Moose were they visited; and by her, as by the other, was he
desired for a husband ; to be sure, he married her. Therefore two
were the wives he had.

In truth, very frequently did they fight. And once he went
away, to his father he went. After he was come, he spoke to his
father, saying: " Verily, my father, two (are) the women I have."
He was addressed by him saying: "My son, do not bring it about
that there be two women for you to have. Perhaps they might
do harm to each other."

"Ay," he said to his father. And then on the morrow he went
back home; in a while he arrived at where they dwelt. Whereupon,
sure enough, (he found) that one of his wives had been killed.

And once there arrived two other Moose. Presently they spoke
to him, saying: "Why did you have two wives? You should not
have done so."

Now, in secret the youth had plucked out his testes, afterwards
he flung them straight toward the west.

And then said the women: "Therefore we will follow after your
testes."

Thereupon he became exceedingly ill, hardly was he able to go
back to his father. In time he arrived within (the wigwam),
whereupon then he began to undergo treatment from his father.
"Such was the reason why I tried to dissuade you from your pur-
pose. Because of this disobedience you became sick. Therefore
now you should remain quietly by."

By this time the winter was halfway gone. In certain places
roundabout where they lived wandered the calves. When it
snowed, (then) sang the young Moose. Truly happy they were
when it snowed: —

"May more snow fall, may some more snow fall!
May more snow fall, may some more snow fall!
May more snow fall, may some more snow fall!
May more snow fall, may some more snow fall!"

498

Mri*u ana*a'mawat igi'u monzonsag. UnCntaguwan ugiwSn aji-
ganoniguwat: "Kagu' ina*arngagun, kanabatc kagwatciniwana*a'-
go unabana'k kicpin nibiwa zogi'puk. "

Misa i*i'u ajijkwa'tawat.
5 Ningutingigu a'pitcigu animimra'ya au uckinawa. Mrixigwa
madcat abagagwatusat ; a'pitcigu minopapimusa. Ningutingigu
ow&bandan ayagawa' tayasininig i8i'u ana'kwat; kaga't umanantan
tcinagatangiban. MIdac i8i'u acigagwatcikatank a'pidci tciw&sa
unagatan. Kaga't minwantam nagatank ana'kwat. AnHxigi-

io wat; ka'plndigat andawat, uganonan osan: "Nos, kaga't kikiwa-
nim a'kidoyan kiri'ka a8a'u anicinaba kri-'kitoyan. Nongum
kl'kiciga'k ninglgagwatcikatan i8i/u ana'kwat, w&sa ninglnagatan.
Madclna ta-a-plsi'ka wa8au anicinaba." MIdac i'i*u acikanonigut
osan: "Ningwisis, kaga't kigitcikidimagis wimananimat aea'u ani-

15 cinaba. Manidowl anicinaba' k. Nongum kigagi' kandan klcpfn
waw&sa wlixayan wantcimanitowit anicinaba. Udawa8 kaga-
'kwa8 kaya waVa', mri"'u wandcigici' kad a8au anicinaba."

Cigwa tibi'katini ajimadcat, wasa' ica aea/u mons. Ningutingigu
papimusat ow&bandan awiya pimi'kawanit; intigwa mi'tigon
20 nacwa'kutabataminit, mri*'u aci'kawanit. ''Mimawlna'a*'11 ani-
cinaba ka'ixi'kawat, " inandam. Anicimata*a*nat. Kaga't ugitci-
pa'pi*a*n, madcanimat aci'kawanit. "Kamawln wl'ka awiya

1 Skins of bird-hawks and swans used in the mystic rite. The power residing
in a bird-hawk skin is invoked for speed.

499

Thus sang the young Moose. They were heard by their mother,
by whom they were then addressed: "Do not sing such a song,
lest perhaps you be laid low with a club on the hardened crust, if
much snow falls."

Thereupon they ceased.

And in course of time to very much better health was the youth
restored. Therefore then he started off, trying to see how he could
travel; and very comfortably did he walk along. And once he
saw where the cloud had cast a shadow; in truth, he believed that
he could outstrip it. Accordingly, when he ran it a race, a very
great distance behind he left it. Truly pleased was he to have
outrun the cloud. Then on his homeward way he went. When he
entered into where they lived, he spoke to his father, saying: "My
father, of a truth, you deceived me when you said that speedy is a
human being. On this day now past I raced with the cloud, far
behind I outran it. Not so swift as that would a human being be. "
Thereupon he was addressed by his father saying: "My dear son,
of a truth, you are greatly to be pitied for regarding with contempt
a human being. Of the nature of a manitou is a human being.
To-day you shall learn, if very far you intend to go, how it is that
a human being is of the nature of a manitou. He makes use of
bird-hawks and swans,1 and on that account speedy is a human
being."

It was then growing dark when (the youth) departed, far away
went the Moose. And once, while travelling along, he saw the
tracks of some one; it seemed as if some one had been dragging
two poles,2 such was the mark of some one's trail. "It must be a
human being that has made the trail," he thought. Then he fol-
lowed in the path behind him. Of a truth, he made great fun (of
the human being), he held him in contempt because of the tracks
he made. "It is impossible for him ever to overtake any one, too

1 The trail left by snowshoes.

uda*a*dimasi, usam madci'kawa. " Misa' acikiwat; tagwicing
osan ugi'tcipa*pi*a*n: "Nos, mi kanabatc" — pa'kic pa'pi*a*t
Ini'u osan — "anicinaba ningro*'kawi*a\ Kamawin kimi'kawisl,
nos, kici'ka krr'kitoyan anicinaba. Ka-rci'kawa-a-g mi'tigon
unlcwa'kwatabatanan. Kaga't kawin wi'ka kago uda*a*dindanzin
a8a'u anicinabawic. " Midac iEi'u mlnawa kanonigut iniyosan:
"Waylba kiga-o'tisigunan anicinaba."

Cigwa tibi'katini. Pamagu paplndigackanit a'pwaganan, ni'tam
i'kwasans mrrma11 udoning pimri-ni'kani i8i'u u'kitc; mlgu i/u

10 acisagaswat a*i*'kwasans; mlnawa aea'u miridimoya, misa gaya
win ajisagaswat; mlnawa au gwlwisans, kaya a8a'u a'kiwanzl ajisa-
gaswat; cigwa minawa uckinawa. Pidcinagigu iman udonink am-
■rni'kanik anigu'k ajipaki'ta*a-ng. Midac isi'u a'kidut: "Kawin
nin wi'ka nindanisigusi a8a'u anicinaba." Midac i8i'u ajikanonigut

15 ini'u osan: "A, ningwisis! misa' kagwanisagi'toyan kiya'u. "

Misa' cigwa kawicimowag. Ka' kawicimuwat un5ndawawan
mi'tikwa'ki'kon madwa-i-gasunit; winawadac wantcimadwawi-
gasunit; manito'kaso'kantawintwa. A* kiwansl aciwunickat. "Mi-
sa' gigicap tcibinasi'kagoyank. Ningwisis, ambasa, tabwa' tawicln
20 ka'i'ninan! Kagu'intawa madclba-rwa'kan, ml gucagu i8i/u acita-
bwayan ka'i'ninan. Kaga'kwa8 udawa kaya wa*wa8, mrrwa ay5-
batciat aea'u anicinaba."

Cigwa kigicap magwagu tibi'katinig panagu kabigaskagunaganig.

Kawin ganaga owabamasin awiya. Pacu' a1 pidci awiya unondawan.

25 "Wa!" inwawan. Minangwana iu animuca8 panagu tcatcatciban

1 This means the visit of the soul of the pipe to the souls of the moose; receiv-
ing the pipe means the giving-up of the material self of the moose.

5<>i

ungainly are his tracks." And then back home he went; when he
arrived, a heap of fun he made of his father: "My father, now
perhaps'* — while at the same time he was laughing at his father —
"upon the tracks of a person did I come. No doubt, you must
have been beside yourself, my father, when you said that a human
being was speedy. When I was on his trail, two poles was he
dragging behind. Verily, never anything could that good-for-
nothing human being overtake.'* Thereupon then again he was
addressed by his father saying: " In a little while we shall be visited
by a human being."

It was now growing dark. And suddenly in came a pipe.1 First
to the girl's mouth came the stem, whereupon then the girl smoked;
next to the old woman, and she also smoked; next to the boy,
likewise to the old man, who smoked; then next to the youth.
The moment that the stem was entering into his mouth, he dealt
it a hard blow. Thereupon then he said: "Never can I be slain by
a human being." Thereupon then he was addressed by his father
saying: "Oh, my dear son! therefore now have you played the
mischief with yourself. "

And then in a while they lay down to sleep. After they had lain
down to sleep, they heard the sound of a kettle-drum2 beating;
and it was on their account that it was beating; they were being
overcome with manitou power. The old man then rose from his
bed. "It is in the morning that we shall be sought for. My dear
son, come, harken to what I tell you! Don't think of trying to
flee away, for I am really telling you the truth in what I am saying
to you. Of bird-hawks and swans (the people) make use, such
are the things the people use."

Early in the morning, while it was yet dark, there came a sudden
crunching of the crust of the snow. Not even did he see any one.
Very close he heard the sound of some one. "Halloo!" exclaimed

2 The hunter conjuring for power.

502

migiwa8. Maniclncag pasigwiwag; awlya ow&bamawan pldasamu-
sanit. Kawin kanaga pisunagusislwan, micicagu unagiclni a'kiwan-
zlyan. Ublcinu*u*guwan i8i'u backisigan, misa cigwa paskisuguwat.
Anic nlciwa8 anicinaba8. Cigwasa' ga'kina kapaskisuguwat, migu

5 iman ga'kina nisiguwat. Cigwa nandwatciga a8a'u inint. Kaga't
pacig klnro-ntci'kawawan. A'kawa wackigabawi, unasi'kawan
osan. "Intawa kin tacl'ka'u ugo'u monsog." Ani*i*jimadcat no-
'pinanat pacig Ini'u monson. £nimadca a'rnini pana acikawanit
Ini'u monson. Anic nlciwa8 udaiya8, midac i'i*'u a'panimut. Wawa-

10 nigu ni'tam animamadca wa'a'u mons; wl'kagu anibabimusat
pamagu pa'U'ntcimiginit. MIsa' tcra*nigu'k madca mons. Kwa-
tcigu'ku tci*a*ninananawigatanit aca mlnawa utatimigon. Anigu'k
umiginigu, midac kaga't ajikacki'tot tcra/nigu'k madca. Agawa
uglpicku'tawa. MI cigwa a'pidci kickanantank, midac kaga't

15 wlgwatci'tot tciplmiba' tot. Kawasa ugacki'tosln tcinaganat i*i*wa
animuca8, mri''u cigwa a'pidci pwanawitcigat. Ningutingigu,
"kan'kan, kan'kan, kan'kan!" ini'tam. MH-man mi'kwandank
ka*rgut osan anugru'ndcrrgut i*i*wisa tcimadcat. Midac kaga't
anugutcitcigat ki'tdra'nigu'k madcat, kawin kanaga unaganasi

20 i'i*u animuca8. Pa'kic mawi anipapimusat. Ningutingigu pwana-
wi'tcigat uw&baman udanank anicinaban pldasamusanit piglgito-
wan; "Anln, mons, intigu kitapimusa?M

"Kawin nin ganaga nintaptmusasl. "

Migu iwiti piyatusitonit i8i'u upackisiganini; waga'kwat ubi-
1 The cry of the bird-hawk.

503

the other. It so happened that the dogs were scattered about
everywhere barking. The calves rose to their feet; they saw some
one walking hitherward. Not at all did they fail to make out
every part of him, and exposed to view were his entrails. (They
saw) him pointing the gun at them, whereupon they were then
shot at. Now, there were two human beings. When they all had
been shot at, then in that place were they all killed. Then for
tracks did the man seek. In truth, one (he found) trailing off the
other way. Before (following it up), he turned about, he went to
where his father was. " Therefore you had better look after the
dressing of these moose. " Then away he started, following after
the lone moose. On his way went the man, keeping ever on the
trail of the moose. Now, two (in number) were his dogs, and so
upon them he depended. Now, with an easy gait at first did the
moose move along; and later, while on his way he went travelling,
(he) suddenly (heard the dogs) as they came barking. And then
with great speed went the moose. And as he was on the point of
slowing up, already again was he being overtaken. In lively man-
ner was he barked at, whereupon truly as fast as he could go he
went. For a little while he got out of sound (of the dogs' barking).
Now, by this time he was very much out of wind, but yet of a truth
he tried running. It was impossible for him to outstrip the dogs,
for by this time he was very much out of strength. And by and by,
"Kan'ka\ kan'kan, kan'kan!" 1 he heard. Then it was that he
became mindful of what he had been told by his father, who had
tried in vain to dissuade him from going. Thereupon truly he
tried with all his might to go, but he was not at all able to outrun
the dogs. At the same time he cried as he went walking along. And
once, when unable to go, he saw back on his trail a human being
walking hitherward, he came saying: "Well, Moose, does it seem
that you have walked far enough?"

"Not at all have I yet walked enough."

Then at yonder place (the man) leaned his gun; an axe he drew
(from his belt), a stick he cut. After cutting the stick, he came

504

gitcikusitunini, mi' tig ubigicka'a/mini. Ka/kicka'a'minit, ubinasi-
4 kagon ; anigu* k opaki' ta'irgon ima uciganank. Oganonigon :
" Madcan, kagicwinigu kiwi' tabimusa. "

A'tiwa! anawi'kutcimadca, kawln kanaga ugacki'tosin tci-
5 -a'nda'a'mlt.

Mlnawa icini* kanawan uplndi'kumanining. Cigwa ublnasi-

'kagon; ugrupda'pinamini ucangwan aciklckicaminit. Ka*i*cica-

gwansunit iei/u cangwan cigwa aniwackikabawiwan piglwa' kwanu-

wan uganonigon : " Mri*man ka'a'rndanami' kwa Igi'u kldcanimog."

io Pan kra'nimusawan.

MIsa i8i'u kaga' t mamintawantam wl* kiyuskwagawi. Cigwa
omi'kwantan anugrirndci'rgut osan; kaya. Ini/u ugln umi'kwani-
man.

Midac iwiti cigwa ka' kici* kawintwa Igiwati kanisintwa, nayap
15 pimadisiwag. Intawa unana,i'*tonawa i8i'u andawat. Cigwa ani-

tibi'katinL Pamagu panantumintwa, mlgu iu ga'kina pinantumin-

twa. Madcawag icawat anicinaba8 andanit . Kapindigawat cigwa

sagaswawag. Kaya acamawag kaya dac minawag kiglckiganan.

Kaga't minwantamog. A8a'u mindimoya11 nabicabisunan mina
20 kaya midasan. Ka'kinasa gago acitaninit isi'u anicinaba ominigu-

wan. Kaya dac a8a'u kwlwisans kici'kipinda'katawanan mina.

A'pidcisa minwandam a8a'u kwlwisans ka'i'ci'a'coningwawat ini'u

pinda* katawanan.

Cigwadac klwawag; ka' tagwicinuwat andawat awaniban utocki-
25 nawamiwa. Cigwa tibi'katini kawln winibasiwag. Ningutingigu
tibi'katinig mindimoya unondawan agawa pidwawacininit agwa-
tclng madwakibitcigabawiwan. "MImawina*a"u ningwisis, " inan-
tam. "Ningutcunantawin kago tagitotawa a8a'u ningwisis, " aji-
pasigwit acisaga*a*nk.

1 Classing the foolish young Moose with his hunting-dogs.

505

over to where (the Moose) was; a hard blow on the back was dealt
the Moose. He was addressed by (the man) saying:. "Go on! not
yet have you walked enough."

Poor fellow! In spite of his efforts, he tried to go, but he was not
even able to take a step.

Next (the man) drew a knife from his scabbard. Then he went
up to (the Moose) ; taking him by the nose, he cut it off. After
hanging the nose to his belt, he turned the head (of the Moose)
about, and said to him: "Yonder is where you shall be eaten by
your fellow-dogs/' x Forthwith then away went the man.

Accordingly then, in truth, he was much disturbed in mind,
fearing lest he might bleed to death. Then he became mindful
of what in vain he had been told by his father; and of his mother
he also thought.

And now, after those were disposed of that had been killed at
yonder place, then back again to life they came. Forthwith they
fixed up the place where they lived. It was now growing dark. And
after a while there came some one to invite them, whereupon all
that were there were asked to come. They departed on their way
to where the people dwelt. After they had gone inside, then they
smoked. They also were fed, and they were given raiment. Truly
happy were they. The old woman was given ear-rings and leggings.
And all the various things that people have they were given. And
the boy was given a cedar-bark pouch to keep powder in. Ever
so pleased was the boy after putting over his shoulder the powder-
pouch.2

And in a while back home they went; after they were come at
home, gone was their youth. In a while it began to grow dark, but
they would not go to sleep. And by and by in the night the old
woman heard the sound of somebody out of doors coming softly
up (and) stopping by the door. "That may be my dear son,"
she thought. "Some evil fate, perhaps, may have befallen my dear
son." Rising to her feet, she then went outside.

2 These gifts are the offerings made to the souls of the Moose.

506

A'tawa! umindcimin^mini iei'u uc^ngwanani.
"Nyan, ningwisis, anln ka' totagoyatn ? "

"Kawin kagO i i " nicQjigw^n."

Ajiw&b^mat au mindimonyan tci*a*nigu'k mawi. Ka-ixkwama-

5 wit a'ki utota'pinan a'pitci i'i,u ma'kadawanik; acisinigunat

nasap mri*'u acinagwatinigib^n uc^ngwqtfi. Ajipindigat asa'u min-

dimoyan uganonan ini'u ugwisan : " Pindigan ! " Kaga' t aciplndigat

a*au Inini.

Ajikigltut au mindimoya: "Kaga't nima'kicinic ningapagi'tawa
io klcpin wlpaskiswit a8a'u anicinapa."

Midgic i*ru ajiklgitut au a'kiwanzl: "Ca! kagu' ina'kan a8a'u
$nicinaba, manitowiwa kuca. "
Mlsa' binawitcit ki'4'gota.

59. The Bear-Game

(Ma'kwa'tatiwin).

Kawin Nanabucu awisi ka*u*ci'tod *i8i'u atatiwin, migu au ani-

15 cinaba; 'i8iu a* pi ka'kina kago ka'klci'tod 'a8a/u Nanabucu. MI

a'pi pacig kwlwisans acinibat kaya iyi kri'gwri'cimut; a'prrd^c

midasugun w&sinisig ml*a*'pl kinasi'kagut Ini/u ma'kwan ugl'k^-

nonigon: "Ambasa', nojis, kiwind^mon ka*i*cictcigat ^nicinaba."

MIdac (i8i'u kiwindamagut a'tatiwin ka*a*yag o'O'ma a* king.
20 Cigwad^c ugimasumigon mini'k ka*a*'klwank tcra*yag 'i£i'u a'ta-
tiwin. "Ambasa'! pisind^wicin ka*rninan."

Anlc *a8a'u uskinawa a'pidci kinibwa'ka inini.
"Misa cigwa tciki'kina'armonan *i8i'u a'tatiwin. Misa iu kai -
cini'kadag ma'kwa'tatiwin. Kawin win klciga*k ta'tadisl 'aga'u

1 Said with much the same spirit as that of a mother who rebukes an object

507

Poor thing! there he was with his hand over his nose.

"Ah, me! my dear son, what has been done to you?"

"Nothing (is left of) my nose."

When the old woman saw him, very bitterly she wept. After
she had finished weeping, she took up some earth that was very
black; when she rubbed (it over) his nose, then back as it used to
look became his nose. When within entered the old woman, she
spoke to her son, saying: "Come inside!" Of a truth, the man
accordingly entered.

Then spoke the old woman, saying: "Verily, with my old moc-
casin will I strike at a human being if he purposes to shoot at me. " x

Thereupon spoke the old man, saying: "Hush! speak not thus
of the people, for they are truly endowed with manitou power."

And so the buttocks of the ruffed grouse now hang aloft.

59. The Bear-Game.

It was not Nanabushu who created this gambling-game, it was
(one of) the people; it was after the time that Nanabushu had
created everything. It was when a certain boy, while in a fast,
was asleep; it was when for ten days he had gone without food,
that he was visited by a Bear, who spoke to him, saying: "Behold,
my grandson, I now impart to you what the people shall do."

Thereupon was (the boy) given instruction in the game that
was to be here upon earth. So then did he begin to receive knowl-
edge about the game that was to continue as long as the world
would last. "Hark! do you give ear to what I shall tell you."

Now, the youth was a very bright fellow.

"The time has now come for me to teach you the game. And so
it shall be called a bear-game. Not in the day-time shall the people

which has caused pain to her child. It is done more to console the child than
for any other purpose.

508

anicinaba, tibi'kak mamwatc ta*a*tati 'a8a'u anicinaba. KInawa,
anicinabatug! klgakanawandanawa 'i8i'u a'tatiwin. Igiwidac min-
dci'kawanag nlwin tayabatisiwag. " Oo'widac ogrrgon: "Miwa-
nonu ninindcin kayawatcigat 'aea'u anicinaba a'pidac wra^tatit.
5 Au anicinaba wawani ta'i*cictciga udayai*miwan tibickogu wipa-
gitcasut; mri,/u ka'ixictcigat 'a8a'u anicinaba. Nojis, wawani
tibatcimun nongum aninan. Kaya dac *a8a'u mi'tigwap kiwinda-
mon, pabigagu kiga'u'ci*a\ Kaya ini'u pl'kwa'kon klga*u*ci-
tonan. A' pidac ki( kici' toyan ml a* pi kawuna' kunigayan, nlwin idac

10 kwiwisansag kigaminag ini'u mi'tigwabln. Midac 'isi'u ka'ixiti-
batcimoyan nongum aninan Igiwa kwiwisansag kimlnatwa mi' tigwa-
bin, niwag igiu kagapapimatisiwat. Kawin awiya tanontanibusi-
wag. Midac 'i8i'u ka'u*ndcimanitowiwat Igi'u anicinabag. Nojis,
mlgu i'u mini'k kakanoninan. Kaya kin klgakabapimatis. Misagu

15 iu mini'k acicawaniminan. Panadac klgayabatci'ton. Misagu
iu mini'k kaganoninan. Migu iu ici*a*naci'tan 'i8i'u kri*gwicimo-

y»n."

Misa gaga't au inini aclckwa'tat 'i8i'u kl*i*gwicimut. Cigwadac
tagwicink antawat, — anlc kawin anotcigu awislwan Ini'u osan, — aci
20 wintamawat: "Mlsa', nos, kiwlntamon a'tatiwin. Ningicawani-
mi'k 'a8a'u ma'kwa; kaya dac mi'tigwabln ningimini'k nlwinidac
uskinawansag tciminagwa Ini/u mi'tigwabln. Midac Igi'u kagi'ka-
wat; mrrma ka-u*ndcisagi'tot anicinaba klcpin tabita tawat kaya
'i8i'u a'tatiwin."

25 Cigwadac osan klkikitowan: "Ningwisis, ambasa', kagu' agun-
wa'tangan nongum anatcimuyan. Manogu tawri'cra'wan amantc
a'pidci kwatc i8i'u ka'rnantamowanan, manogu tawrrci'a-wan
amantc."

509

engage in the play, at night only shall they play together. You,
O people! you shall keep watch over the game. And these mittens,
four in number, shall be used." And this (the youth) was told:
" These paws of mine shall the people represent when they wish
to play the game. The people shall be careful, when conducting
(the game), to put up their possessions over against each other as
a wager; thus shall the people do. My grandson, plainly do you
relate the story of what I am now saying to you. And I also make
known to you a bow, at once shall you make it. And the arrows
too shall you make. And when you have finished doing that,
then shall you make known a formal announcement, and to four
boys shall you give the bow (and arrows). Thereupon shall you
relate what I now tell you, how that after you have given the bow
(and arrows) to the boys, the four then shall live out the full span
of their life. None of them will die before their time. Therefore
for this reason will those boys become endowed with manitou
power. My grandson, that is as much as I shall tell you. You
too shall live for a long while. Such is the extent of the blessing
that I bestow upon you. And always shall you put it to (good)
use. Now, that is as much as I shall speak to you. Accordingly
do you now cease from your fasting."

Thereupon truly did the man make an end of his fasting. And
when he arrived at home, — for no ordinary sort of man was his
father, — he then made known to him, saying: "Therefore now,
my father, do I impart to you the knowledge of a game. I have
been blessed by a Bear; and a bow (and some arrows) was I also
given, so that to four lads I might give the bow (and arrows).
Therefore shall they live to old age; and on that account shall the
people cherish it when they live together, and (they shall also
cherish) the game."

And then his father spoke, saying: "My dear son, behold, do
not leave undone what you are now relating. For readily shall you
comply, in spite of what you might have in mind ; for readily should
you comply, despite of (everything),"

5io

Ugl'kanonan idac Ini'u osan : "Nos! ka'ixitinakuca tcrrcictciga-
winak, mH-'u ka*rcictcigayank. Intawadac ka*i'citina ninga*o*-
ji'ton 'i8i'u a'tatiwin." Caylgwadac klmadci'ta 'a8a'u inini wlgi-
wamidac ugrirci'ton, kiwldcrrgut Ini'u osan kaya i'8i'u uskinawan-
sa8. Aba' pic ka'plni'towat 'i8i'u wlgiwam, mamwatcidac uda-
'kawa'tonawa 'isi'u tcra*nitibi'kadinik. Aba* pic anitibi'kadinik,
misa cigwa sagaswa*i*wawat. Aba/pic plndigawat kasagaswa*i*n-
twa, ow&bandanawa kago abi'tawint a'tanig. Cigwadac 'a8a'u
uskinawa kigitu: "Misa cigwa tcra-'tatiyag, kababa^tanlnum."

10 Midac iu ki'kino-a-magat ka-a-I'ciying. Kuniginln, agwitocino
'i8i'u mindci'kawana8. Mamwatcidac ublwai8 tcigatcigatag wa8a-
widac cigwa wi'katon, Igi'wati kayatawintwa patagwlngwacinok.
A'kawa klnagamowag mri*'u ka'i'na'a-magut kacawanimigut ini'u
ma'kwan. Cigwadac madcra'mog: —

*5 "To'kipina ma'kisin!

To'kipina ma'kisin!
To'kipina ma'kisin!
To'kipina ma'kisin!"

A'ta, kabatibi'k a'tatiwag. Midac *i8i'u cigwa pltapaninig

20 ickwa'tawag. Minawa anitibi'kadinik madci'tawag a'tatiwat,

midac *iEi'u kabatibi'k minawa ajra-'tatiwat. PInicidac nicwasuti-

bi'k kra-'tatiwag; nlcwasutibi'kidac ka*a-'tatiwat, misa iu ka-ixa-

nacl* tamowat.

Ninguting minawa kra-'tatiwag misa undcita, nicwasutibi'k

25 kra*'tatiwat. Midac Wu minawa ka*i*ciklgitut 'a8awa uskinawa:

"Mri'u katiciwaba'k amantc mini'k ka-a-'klwanugwan, kawln

wl'ka ta*rckwa'tatisim. P5tcigu minawa pa'kanag a'tatiwin

5*1

And he spoke to his father, saying: "O my father! forthwith
must it surely be accomplished, this is what we shall do. So there-
fore shall I proceed at once to create the game." And presently
the man began building a wigwam, he was helped by his father
and the lads. In course of time, when they had set the wigwam in
order, they then became exceedingly anxious for the coming-on
of the night. While the night was drawing on, it was then that
they sent forth invitations to come and smoke. While in were
coming the guests who had been invited to smoke, they beheld
something that was at the rear of the fire. And in a while the youth
spoke, saying: "The time has now come for you to play a game
together, you shall be many on a side."

Accordingly he taught how it should be done. Lo, one over the
other were placed the moccasins. And a very (light ball of) fur to
be concealed did he now begin hiding, while they from whom it
was to be concealed covered their faces (in a blanket). First they
sang a song that had been sung (to the youth) when he was blessed
by the Bear. So now they began singing: —

"Touch the moccasin (where you think the ball of fur to be)!
Touch the moccasin (where you think the ball of fur to be) !
Touch the moccasin (where you think the ball of fur to be) !
Touch the moccasin (where you think the ball of fur to be)!

Behold, all night long they played the game together. And
then at the coming of the dawn they ceased. When the night was
drawing on, again they began playing the game together, where-
upon throughout the whole night they again played at the game.
And for a period of seven nights they played the game together;
and when they had played the game together for eight nights,
they then brought it to an end.

At another time, when playing the game together, it was for a
purpose; for seven nights they played the game together. There-
upon again up spoke the youth, saying: "Now, this is what shall
come to pass, however long the world may last, never shall the game

512

ta'a*yamagat, wa8awidac mi'tigwap mlgu a'pana tcra'yat amantc
mini'k ka'a-'kiwanugwan; a'pidcisa' ugasagi'ton waEa'u anicinaba!
Mlgu 'i8i'u ka'i'goyan tcigi'kawat wayackat ka*a*' tatiyag, kaya
Igiu iniu mi'tigwabin kaminagwa. Tabwayanidac ningaki'ka, kaya
kinawa mini'k wayackat ka'a-'tatiyag glgaki'kam. Minawa dac
ningrr'kit, kawin anica wi'ka wra,(tatiyag; wawani asama
kigawuninawa, mH*'u tciminw&bamigowisiyag. ''

Kaga/tidac kigi'ka *a8a'u uskinawa, kaya Igi/u uskinawansag
klgi'kawag, kaya Igi/u mini'k ka'tatiwat ka'kina klgi'kawag. Na,
10 midac 'i8i'u ka'irndcimanidowantamowat, kaya kitabwa' tamowat
anicinabag. Misa iu ka^u*ndcisagi'towat a'tatiwin. MH'U mini'k
ka*i*cictcigat *a8a'u anicinaba. Inar, misa *i8i'u wayackat ka*a*yag
'i!i'u a'tatiwin.

60. The Narrative of He -that -leaves -the -Imprint -of- his -

Foot - in - the - Snow - glistening

(W&sagunackank utatibatcimuwin).

Anlnt i'kitS anicinaba — ka'ta anicinaba, kicitabwayantam —

15 midac *i8i'u oguwati tibicko* kamig ka'i'na'kunigawat ki "tcimanitog.

A'plsa' ka'kici'tot Nanabucu a'ki' ml cigwa kitiba' kunigawat

igi'u ki8tcimanitog. ";\mbasa, uci*a*tanig igi'u ka*a*nicinabawi-

wat," i'kitowa8 'i8i'u manito8.

Pajigidacajiklgigitut *a8a'u ki' tcimanido : "08owisa ta'i*ciwabat,

20 tagagwatagi' to au anicinaba. Mamwa' tcigu uskabinotciwiwit ml au

kacawanimak. Ta udci8tcagudac au abindtci. Kinawadac, manitd-

513

cease to be played. Of necessity shall there be a different kind of
game, but the use of this bow shall continue as long as the world
may last; with very deep regard may the people cherish it! Now,
this was I told, that to old age would live those of you who first
played the game together, and those to whom I gave the bow. So,
if I be telling the truth, I shall be old, and as many of you as had
first played the game together shall also live to old age. And
furthermore do I say, never shall you have the desire to play the
game together for a trivial purpose; with some care shall you
provide tobacco, whereat you will then be looked upon with good
favor (by the manitou)."

And truly to old age did the youth live, and the youths also
lived to old age, and all those who had played the game together
lived to old age. Behold, such, therefore, is the reason why (the
people) deem (the game) as possessed of manitou power, and the
people believe it too. Such is the reason why they have cherished
the game. That was as much as the people had done. Behold,
this was the first game that ever was.

60. The Narrative of He-that-leaves-the-Imprint-of-his-
Foot-in-the-Snow-glistening.

Some people say — that is, the old-time people, (and they)
believed in it — that it was these great manitous, that dwell directly
opposite from us on the other side of the world, who decreed what
should be. After Nanabushu had created the earth, then it was
that the great manitous decreed what should be. "Behold, let us
create them that are to be human beings, " (thus) said the manitous.

Then up spoke one of the great manitous, saying: "This is the
way it shall be, let human beings undergo trials. And in particu-
lar, while they are yet in early infancy, that is when you shall

514

tug! ninguting kigakawatisawa a8a'u anicinaba. A' pi wimaw^-
tisag i'kwadac kapindigackawawa; mid^c a8'au ka*u*glyag.
'Fi'wid^c ka*a'*kwanig anicinaba aciwlndamawik mini'k kabima-
disit; wawinga klw&pi'kwSt tcipiklwat."

5 Ml'sa cigwa mg.nitd omawadisan anicinaban; a'pidcid^c m^ni-
towi o'O'ma a'klng. Mini'kid^c kaya m&nitowisik anicinaba,
kamagaya ^tcina tapimadisi. MI win i*i*'u ajitabwayant^nk a8a'u
anicinaba.

Mid^c owiti acanit u8tci"tcagw^n. Potc d^c kaya wlnawa
xo m^niton ugwa'ka'kunigowan, tibicko manitong awiw^g. MI win
ri*'u acitabwayant^nk a8a'u anicinaba.

Naska d$c o8o'u n^nlsan^t, — nibSwin, i8i/u a'pitcinibuwin. Awa-
gwan a'ta a'pidci kaminopimadisigwan mi ya'ta au ka'trdi't^nk
i8i'u t^na'klwin. Nask&kuta &ndasingin n^nlsanisiwin^n ! A'pidci
!^ ya'ta manupimadisit aya iwiti tana' kiwining. Kawind^c wl'ka
nibusl. Ml win ri*u acit&bw&yant^nk a8a/u anicinaba, ml a'pan&
gaginik ayanit utci'tcagw^n.

M^tcim^nito aya, pig icini'kasuwitug, klyon kaya kano kaya,

t^nas kaya. Ningrrgid^c nimicSmisiban : "Nojis, kagu' wl'ka

20 taci'kawa'kan. Pitcinag klgaw&pamag, a'tatiwin^g ta'ixini'kasu-

w$g; ml au wayabicklwat katacl'kawat, kaya *i8i'u tcio*ci*a*t.

1 This may mean one or both of two things: it may mean the return of the soul
to the place whence it came; or it may be the idiom, so common among the
aged, which means the close of this life and the departure for the spirit-world.

2 South, or west, or to the other side of the world, or to the heavens among
the stars and suns.

3 The way to the spirit-world is beset with obstacles of various sorts. The
ease or the difficulty of overcoming them depends on the character of the past

Si5

bless them. And souls shall the infants have. And you, 0 mani-
tous! at times shall you visit the people. When you desire to go
visit the people, then into woman shall you enter; and of that
one shall you make a mother. And knowledge shall you impart
to the people of the length of time that they shall live; that when
their hair is entirely white, then shall they return home." *

And so now the manitous visit the people; and with very much
supernatural power are they endued (while) here on earth. And
of the number of people that are not endued with a sufficient
amount of supernatural power, only a short while will they live.
This is what the people believe.

And it is off in this direction2 that the soul goes. And according
as they desire, so are they transformed by the manitous, like
manitous do they become. This, therefore, is what the people
believe.

Behold, this is the thing to be feared, — death, the death (that
is) everlasting. Only they that live an upright life will come to
that abiding-place. Why, behold the number of things to be
feared ! Only they that have lived an exceedingly upright life 8
are at yonder habitation. And never will they die. This therefore
is what the people believe, that forever do their souls continue
there.

An evil manitou exists; a spade4 must his name be, and a dia-
mond, and a heart, and a club. Now, I was told by my grandfather
who is no more: "My grandson, never have anything to do with
them. After a while you shall see them, objects for gambling is
what they shall be called; for that is what the white (people)

life of the individual. If he has been careful in all religious observances, the
passage of his soul will be easier than the soul of one who has not been so careful.
It is conformity to religious observance that makes up an upright life. Ethics
may or may not play a prominent part.

* In Dr. Jones's manuscript there is a diagram, which is wholly unintelligible
to me. It is reproduced on pp. 516 and 517 in the hope that some one may later
be able to explain it.

5i6

Midac ini'u kaici'kino'ainagiu m^tcimaniton. KIcpin tabwa'tawi-
siwan aninan, kabaya-r tacl'kawatwa, kigaw&bama *a8a'u matci-
manito."

NInidac W&sagunackank agoyan. Kagabayau* nintaci'kawag
5 Igi/u a'tatiwiriag. NIcugun tacl'kawagwa mri*'u ajiklwanatisiyan.

Pig

Tanas *\p ( 0 ) "V" Kiyon

Kano

Nibayan ki'tciplpagiyan. Anotc manitog ninanzi'kagog nintina-
bandam tibi'kak.

II.

Kaya nln wantcinibwa* kayan *a8a'u nos mro*wa kamamawiniga-
nisit. 'A8a'u nos Wambwayac, mri''u ka-i'cini'kasut. Minawa
10 kro-sit nosiban, Zazongini'k kri-jini'kasu nimicomisiban. Minawa
kro-o-sitZazongini'k, Awasi'kiwanjl; klki'tcimitawi. Awasrkiwanji
Asipan krrnimawan osan. Midac igi'u ka'pi'kitowat: "Kagu'
wl'ka nisa'kagun weyapickiwat. Kayagu iu wl'ka ninguting kig-
tcimigatink tciwimlganak. KIcpin mlganint mlgiri*u tcl-i-ckwa'a-ni-

1 Bois Fort.

517

shall occupy themselves with, and they shall make them. There-
upon by the evil m^am*tou shall one be taught. If you do not heed
what I tell you th^en, if for a long time you occupy yourself with
them, you shall seee that evil manitou."

Now, I myself an* named He-that-leaves-the-Imprint-of-his-
Foot-in-the-Snow-fghstening. For long periods at a time do I

Spade

C:iub 4? (Q\ A Diamond

Heart

occupy myself with those gambling-objects. If for two days I am
busied with them, then I am out of my wits. While I sleep, J yell
with a loud voice. That by all kinds of manitous I am. visited is
the dream I have at night.

II.

Now, the reason why I am wise is that my father was the leader
of all at this place.1 This father of mine (was) Snow-blown-by-the-
Wind, that was what he was called. Furthermore, my father,
who is no more, had a father; Big-Strong-Arm was the name of
my grandfather who is no more. Again, Big-Strong-Arm had a
father, (he was) Old-Bull-Head; he was versed in the mystic rite.
Old-Bull-Head had a father by the name of Raccoon. And this is
what they have handed down (one to another): "Never slay the
white (people). And if ever in the future there is a big war, don't
fight them. If -ey are warred against, then that shall be the end

5i8

einaba'kak/1 Mid^coma Ka'kiwascitagansink pat^ciganacinowat.
Kaya nln dac plnicigu mrcrma watacig^nacinan ; kaya Igi'u nini-
tcanisag, minawa igi'u nojis^g, kaya Igi'u pitching ka*$'ni*g,*nicina-
bawiwat.

III.

5 Kitimagra" ^nicinaba nintinandam; Wasagunack^nk run agoyan.
Intigo nln tamm^gat *i8i'u ninda'klm. Kawln wi'ka nimbit^-
nisisl 'i8i'u kr^-tantink 'o8o'u ninda'kiminan. Ambagic wito'kawit
kacawadisit, kayagu ' a8a'u ki "tcimanito wlto* kawit ' i8i'u p^ngl
tcimino-a-ya'pan *a8a'u abinotci kaya 'a8a'u ka'kat. Migu iu nin-
10 guting kacikaw^tcit. Manu', taga, tabwa* tawicig mini'k kaw&-
bandamag o8o'u ucibrrgan. Anica nintigog anint ^nicinabag.
Igi'u nabwa'kawat, "Miya'ta au kago kag^cki'to'pan," ijiwat.
Midaswi taciw^g w^to' kawiwat, kawln kaya ogimawisfw^g; kaya
nln kawln nintogimawisl oma'ayayan.

15 Madciwawask^nk ijini'kasu w&do'kawit. W&sigunack^nk, Ana-
'k^miginank, Nibitaklcigu'ka, Madwayantggac, Ugabagljik, Pa-
'kit^tciwaskank, Mi'tigowimak^'klns, Nicota11, Aniwawayac, Mlca-
'kwanibinas, N^b^nagicigwap, Pacitana'kw^t, — mlsa andaciwat
wSdo' kawiwat.

519

of the people." And now over here at the Little Portage is where
their bones lie. And I too, when my time is up, shall lie here with
my bones; so also (will) my children, and my grandchildren, and
the people who are yet to live in future time.

III.

Ill-used are the people, is what I think; He-that-leaves-the-
Imprint-of-his-Foot-in-the-Snow-glistening is what I am called.
It seems to me that my land is resourceful. Never was I present
while our land was being sold. Would that one of a kindly nature
might give me help, and that the great manitou might help me, so
that it would be a little better for the children and for those that
are advanced in years. In fact, there are times when they shall
freeze to death. But nevertheless, (I) pray, believe me, as many
of you as shall see what is here written. In jest am I spoken of by
some of the people. Those that are wise, "He is the only one who
is capable of accomplishing things," they say of me. Ten is the
number of them who are of help to me, and they are not chiefs;
and I too am not chief here where I am.

He-begins-to-make-heard-the-Sound-of-his-Walk is the name of
one who helps me. One-who-walks-with-a-Shining-(White)-Feath-
er, One-who-leaves-the-Imprint-of-his-Foot-on-the-Ground, He-
who - makes - One - Day - follow - Another, Murmur - of - the - Wind -
through-the-Pine-Boughs, Everlasting-Sky, He-who-goes-over-the-
Mountains, Little-Tree-Toad, Twin, Wind- with-a-Loud- Wail, Bird-
of-the-Clear-Sky, He-who-sits-occupying-Half-the-Sky, One-on-the-
Other-Side-of-the-Cloud, — such, therefore, is the number of them
who are of help to me.

520

6i. The Man's Son who fasted Three Times
(Inini ogwisan krkru*gwicimunit nising).

Anic anicinabag a'I'ntawag, udanawi'rtiwag. A'kiwanzi udi-

panima i8i'u anicinaba8. Wiwan ayawan, kaya ugwisan ayawan.

. Ningutingidac wlwltigawan Ini'u ugwisan, mlsa kaga't ka*i*ciwi-

tiganit. Kumaku a' pi cigwa unldcanisiwan Ini'u ugwisan, kwl-

5 wisansan udonldcanisini.

Ningutingiku a'kusiwan Ini/u wiwan 'a8a'u inini, misagu kaga't
wlnibunit. Kaga'pl ninguting acinibunit, mra/nawi pimusanit
Ini'u kwlwisansan; po'tcigu mrr'u a' pi kinibunit Ini'u wiwan.
Anic a'pidci manantam 'a8a'u inini, kaya a'a* a'kiwanzl.
10 Ningutingidac inandam *a8a'u inini: "Amantcigic krrgwici-
mut *a8a'u ningwisisans!" Kaga't uwawaci*a*n, kaya mlgwanan
upata'kibina*5'nan. Ka'klcl'ta*a*t ajimadclnat. Kaga'pl anima-
wiwan Ini'u ugwisfsansan. Anigaganonat : "Manu! krrgwici-
mun.M Mi'tigondac unantuna8wan, midac iwiti aji*o*ci'tot 'i8i'u
15 wasiswan. Ka'klci'tot ajra''kwantawa*a*t Ini/u ugwisisan; aji-
kanonat: "Pama midasagunaga'k kabra-ntaw&bamin." Ajiki-
wat awinini. Ka'tagwicink oganonigon osan: "Kaga't kitini-
ga*a* kigisisans. "

Midac i8i'u ajiklgitut 'aVu inini: "Nos, kana kl'ki'kadanzln
20 nongum kinibu 'a8a'u watigamagiban? Midac i8i'u wantcipagitinag
ningwisis tcigru-gwicimut. Nacka dac, klcpin mldasugunit kawln
kayabi awlya tanibusl."

Mlsa' *i8i'u cigwa watcitcisanig midasugun, ajri'cat; anitababan-

dank kayabi umadaciwa8 'i8i/u mlgwana8 pata'kibinwa*u*nini.

25 Kaga't minwantam. Ajra-'kwantawat 'a8a'u Inini. Ka'tagwicing

ajikanonat Ini/u ugwisisansan : "Ningwisis, a'pidcina klpa'kata?"

Ajikanonigut : " Nos, kawln nimpa' katasl, mraVnawi ga' kina

1 It is customary to fast when in mourning.

521

6i. The Man's Son who fasted Three Times.

Now, some people were abiding (there), they were living together
in a tovvn. vw *>i<i «***« *-nl*>H over the people. His wife was there,
and his son was there. And once his son desired to marry, where-
upon truly then he married. After a certain period of time his son
got a child, a boy was the child he begot.

Now, once sick was the wife of the man, whereupon truly she
was about to die. At last then she died, that was about when the
little boy was able to walk; anyhow, that was when his wife died.
Now, very sad was the man, and also the old man. And once
thought the man : "I wonder if my little son had not better go into
a fast!" Of a truth, he painted him, and stuck a feather (on his
head). When he had him fixed up, he then led him away. At last
on went his little son weeping. Along the way he spoke to him, say-
ing: "Never mind! but go you into a fast." So for a tree he looked,
whereupon over there he made a nest. When he had completed it,
he then went up the tree with his son; then, speaking to him, he
said : " Not till ten days are up will I come to seek for you. " Then
back home went the man. After he was come, he was addressed by
his father saying: "In truth, harm are you doing to your little
son."

Thereupon then spoke the man, saying: "My father, do you
not know that already dead is she whom I had married? That is
why I have permitted my son to go into a fast.1 For behold, if he
can (fast) for ten days, then no one will ever again die."

Therefore, when the period of ten days was at hand, then thither
he went; when on his way he came in sight of the place, still to
and fro with the wind swayed the feathers that were stuck (on
his son's head). Truly pleased was he. Then up (the tree) climbed
the man. When he was come (up there), he then spoke to his
little son, saying: "My little son, are you very hungry?" Then
was he addressed by him saying: "My father, I am not hungry,

522

pawanag *a8a'u manito. Kayabi niwlkrirgwicim. Tayoc mri*'u
ijiklwan."

Kaga't ajiklwat *a8a'u inini. Ka'tagwicink antawat, misa'
undcita kawln minwantanzi au a'kiwanzl. MIdac kaga't ki'tci-
5 kanonigut Ini'u osan. Cigwa mlnawa udci'tcisani midasugun;
kamidasugunagatnig minawa ajimadcat au inini. Anitababandank
•rrma11 ayanit Ini/u ugwisisansan, kawlnigu nisitam udicinawasln
Ini'u ugwisisasan. Ajra*'kwantawat wayabamat Ini'u ugwisisan,
a'tawa, kuniginln pici'kiwan! Kawin iciminwantanzl *a8a'u inini.
10 Manu klwawag, Iniu wldclwat Ini'u piji'kiwan. Cigwa tagwicinog
antawat. Ajiplndigawat antawat.

Cigwa ow&bamiguwan Iniyosan. "Anlnti kigwisans?"

"Nos, kana klw&bamasi? Mlgu ca wa8a ka'pici'klwit au nin-
gwisis. "
15 "Ningwisis, minagu iu aciki'tciminwantaman *a8a'u pici'ki
tcru'gwisisiyan?"

Mlnawa klgitu 'a8a'u inini: "Nos, kagu' nickatisi'kan. Magica
nayap tira'nicinabawi."

Mi wini*i,/u acictcigatanig 'i8i'u antat au a(kiwansl; abi'tawint
20 abiwan ki'tcra'sinln; mlnawa mi'tigon pada'kisowan iman antat au
a'kiwanzl. Cigwa dac udinan Ini'u ugwisisan: "Taga kudcl'tau
'a8a'u kimicomis Ini'u udasinlman!"

Kaga't pimipasigwl au pici'ki; piminasi'kawat Ini'u asinin
acro'mbiwabaVat^ ki'tciw&sa icpiming. I'pisowan Ini'u asinin,
25 nayap pangicinon. Kaya Ini/u mi'tigon; misa i8i/u ajipakwa'ku-
sanit Ini'u mi'tigon.

Misa' i'u anantank *a8a'u a'kiwanzi: "Kaga't kanabatc manito
wltug 'a8a'u nojis. " Misa cigwa nontamowat Igi'u mamantitowat,
igi'u manitowipiji'kiwag ki'tciwadciwink andana' klwat, ajiklgi-

1 He had been blessed by manitou power in general.

5^3

but nevertheless I have dreamed of all the manitous.1 Still longer
do I wish to fast. Therefore do you return home again."

Truly then back home went the man. After he was come at
home, thereupon with reason was the old man displeased.2 Accord-
ingly then, in truth, he was given severe scolding by his father.
In due time another period of ten days came around; when the
ten days were up, then again departed the man. When he was
come in sight of the place where his son was, he was at a loss to
make out the way his son appeared to him. When up the tree he
climbed to see his son, strange to behold, there was a buffalo!
Not pleased was the man (at the sight of it). Nevertheless back
home they went, he went in company with the buffalo. In due
time they arrived at home. Then they went into where they lived.

Now was he seen by his father. " Where is your little son?"

"My father, don't you see him? This, in truth, is that son of
mine who has since become a buffalo."

"My son, are you now so greatly pleased that you would have
this buffalo for your son?"

Again spoke the man, saying: "My father, do not be angry.
Perhaps he will be changed back into a human being."

Now, this was the way the place was made where dwelt the old
man; at the rear of the lodge was a great stone; furthermore, there
was a post standing there where lived the old man. And now (the
father) said to his son: "Come, make trial of your grandfather's
stone!"

Truly up rose the Buffalo; on coming to where the stone was,
he tossed it into the air; a great way up in the air it went, then
back again it fell. The same (thing happened) to the post, where-
upon then it was knocked to the ground.

Therefore then thought the old man: "In truth, perhaps my
grandson may be a manitou." Thereupon when (the Buffaloes)
heard about it, the ones that were large, the manitou Buffaloes

2 For his grandson to fast after having been blessed to his full capacity.

524

towat: "Ambasa, kutcigagwatibanimata *a*a'u kakrrgucinut!
Migu i11 wibcmk tcimadcay^nk tcimawinawank. " Kaga't waya-
b^ninig ajimadcawat.

AnTc nondam 'a8au a'kiwanzi, a'pidci sagisi; kaya 'a8a'u mini
5 sagisi. Mld^c au nlcing kamidasugunit uganonan os^n: "Nos,
nawatc kiniboc igi'u intackan^g. "

Kaga't nawatc uginibononi 'i8i'u udackanini Ini'u ugwisisan.

MIguu*u kicl'tanit cigwa pipindigawa8. A'ta, kaga't mamanti-

towa8. Cigwa kanonimawan ugwisisan: "Misa cigwa tci*a*'ta-

10 tiyank awagwan nawatc w&sa ka*rciwabawagwan Ini'u ^sinln kaya

Ini'u mi'tigon."

Pimipasigwiwan Ini'u pacig piminasi* kawanit ini'u asinin. Ataiya,
kaga't w&sa uticiwabawan ! Mlnawa pajik pimipasigwiwan, medac
kaga't w&sa iciwabawanit. Kanonimawan ugwisisan: " 'A'a'u,
15 kini'tam!"

Ajimadci'tat *a8a'u, mra,/u nlcing kamidasugunit. Kaga't w&sa
udiciwaba'wan iniu asinin. "Anlc, kawin nisitam," udinan. "Pis-
anigu migaciciyu'k. "

Agwatcing acri'cawat, mld^c iman m^mackwat umbiwaba-
20 *u*tiwat; paya'toc pacigu *a8a'u nlcing kamidasugunit. Intawa
a' pi aya'kusit *a8a'u ogqm5nan osan: "Nos, mri*'u cigwa kaga
nisigoyan."

*A8a'u inini udoda'pinan umi'tigwabm. Ajimawinanat maga-
nanit Iniyogwisisan, ajipimwat 'i8i'u pici'kiwa8, kawasa ubigwa-
25 nawasln. "Anic ka*i*na(pinanangwa?" anwat.

Ningutingiku aya'kusinit ogwis^n. Cigwa mlnawa ajikigitunit:
"Nos, mi guca iu cigwa kanisigoy^ng!"

Taya', a' kiwanzi sagitcikwackuni ! Nawating,nk upagamagan

ajimawinanat pici'kiwa8 ajipaki'ta*o*wat uctigwanining ; miya'tagu

30 iu abidink 'i8i'u pakita*o*wat, ajinisat. Midac 'i8i'u aji'uximunit

ini'u pacik. Ki' tci anigu' k ajimadcat a' kiwanzi no' pinanat. Kawin

525

that dwell on a great mountain, they said: "Behold, let us try to
prevail over him that has fasted! Therefore to-morrow will we
set forth to attack him. " Truly, when the morrow was come,
they then departed hence.

Now, the old man heard about it, very much afraid was he; and
the man was afraid. Thereupon he that had fasted twice ten days
spoke to his father, saying: "My father, sharper do you file these
horns of mine."

To be sure, sharper filed he the horns of his son. And as they
were finishing, then in came (the Buffaloes). Oh, truly big were
they all. Then was his son spoken to. "Therefore now shall we
have a contest together to see which one can the farther fling the
stone and the post."

Up then rose one of them (and) came up to the stone. Ah, but
truly a long way off he tossed it! Another one arose, whereupon
truly a long distance away he flung it. Then was his son spoken to:
"Now, then, it is your turn!"

Then he started, he that had fasted twice ten days. Truly afar
he flung the stone. "Why, it is not fair/' he said to them. "In a
proper way do you fight me."

Out of doors then they went, whereupon they there took turns
tossing each other about; alone on one side was he that had fasted
twice ten days. Accordingly, when he grew tired, he spoke to his
father, saying : "My father, therefore now am I about to be killed. "

The man picked up his bow (and arrow). Then, attacking the
Buffaloes that were fighting his son, he shot at them, but it was
impossible for him to pierce them. "What shall we do to overcome
them?" he exclaimed.

And by and by weary became his son. In a while again he then
said: "My father, now really is the time that we shall be slain!"

Ah, the old man leaped out of doors! Grabbing up his war-club,
he then attacked the Buffaloes, (and) struck them upon the head;
it was only once that he struck them, then he slew them. And
now one of them fled. With full speed then started the old man

525

that dwell on a great mountain, they said: "Behold, let us try to
prevail over him that has fasted! Therefore to-morrow will we
set forth to attack him." Truly, when the morrow was come,
they then departed hence.

To be sure, sharper filed he the horns of his son. And as they
were finishing, then in came (the Buffaloes). Oh, truly big were
they all. Then was his son spoken to. " Therefore now shall we
have a contest together to see which one can the farther fling the
stone and the post."

Then he started, he that had fasted twice ten days. Truly afar
he flung the stone. "Why, it is not fair," he said to them. "In a
proper way do you fight me."

And by and by weary became his son. In a while again he then
said: "My father, now really is the time that we shall be slain!"

526

a'pidci wasa udicinicra'wasln ajra'dimat. Minawa upa'kita-
•o*wan uctigwanining; mlsagu *iei'u abiding a'ta klpa'kita'O'wat.
MIsa' mindcinac kanisat ajra'naci'tamowat, klwawat antawat.

Wayabank ajikanonat ugwistsan, inat: "Ningwisis, ican ri*wili
5 ka'tacikru'gwicimoyan."

Kaga't ajimadcat ajra^kwandawat. Owabandan owasiswan
kl'irgwicimut.

Cigwa watcitcisanig midasugun, ajinantawabamat ugwisisan ;

tayababandank *i8i'u uwasiswanini owabaman, uctigwaninig owa-

10 bandamawan upada'kibinwa'irnini ka'rnacinit. Aji*a*'kwanda-

wat 'a8a'u inini, kuniginln anicinaban! "Ningwisis, mri*'u ka*u*nd-

cri*ninan minawa tcigrirgwicimoyan."

MTsa 'ifii'u ajiklwawat. Wadisawan Ini'u a'kiwanziyan a'pidci
minwantamon nayap kra'nicinabawinit Ini'u ojisan. MIsa caylgwa
15 ajitibatcimut au Inini: "Wabank niwlmadca."

"Anlc wacictcigayan *iei'u wlmadcayan?"
"Niwi'ki'o'sa."

"Pockagln."

Kaga't ajimadcat 'au inini. Nwamagackat owabandan ml'kana,
20 mlnangwana iu ma'kumrkana. A'pitci inantam wlwabamat Ini/u
ma'kwan. "Intawatc kawln nintaklwasl, " inandam. Ninguting
papimusat owclbaman ma'kwan; acimawina'O'wat mlsa iman
antaci' kawat, kawln ugackitosln tcinisat. Kaga'pigu unickra'n,
kawln ugackitosln tcinisat. Kaga'prrgu aya'kusi, a'pidci cigwa
25 aya'kusi, intawa klwapa-rwa. Tayapabandank antawat anipi-
pagi; cigwa nontawa.

MIsa ininiwag ajinagackawawat, kawasa; ml*i*'u ajinisiguwat
ini'u ma'kwan. Kaga't nlbiwa unisiguwan. Kaga'pl a'kiwanzl
kanona: "Nimico! mi gucagu kaga't kanisigoyangV

527

after it. Not so very far did he have to follow it before he then
overtook it. As before, he struck it upon the head; whereupon
but once he struck it. And after he had slain it, then both he
(and his son) ceased, back to their home they returned.

On the morrow he then spoke to his son, saying to him : "My son,
go thither to the place where you had fasted.**

Truly then, departing hence, he climbed (the tree). He saw the
nest (where) he had fasted.

In due time, when the period of ten days was at hand, then (the
man) went to seek for his son; when he came in sight of his (son's)
nest, he saw him, he saw what was standing upon (his son's head)
sway to and fro in the wind. When up (the tree) climbed the man,
behold, there was a human being! "My son, this is why I told you
to fast again."

Thereupon then home they returned. When they were come at
where the old man was, very pleased was he (to see) that back into
a human being had his grandson changed. Thereupon then some
news did the man tell: "To-morrow I intend to go away. "

"What are you going to do, that you should go away?"

"I am going on a hunt for game."

"Then do as you please."

Truly then departed the man. When he was come a certain
distance away, he saw a road, and it turned out to be the path of
a bear. Very anxious was he to see the bear. "Accordingly I will
not return home," he thought. Once, while walking about, he
saw a bear; making an attack upon it, he then tried to kill it, but
was not able to slay it. At last he angered it, for he was not able to
kill it. In the end he accordingly became tired, exceedingly tired
then was he, back home he fled. When coming in sight of home, he
called aloud as he went; presently the sound of his voice was heard.

Thereupon some men went to meet him, but (it was) no use;
for then were they killed by the bear. Truly many were killed. At
last the old man was spoken to: "O my grandfather! now surely
are we going to be slain!"

528

Taiya, a'kiwanzl upagamagan ajimamSt! ajisagitcikwackunit;
mi*r'u sasa'kwat, kaya aninanawatcimut a'kiwanzl. Caylgwa
tagwicin andacimlgatiwint. Miya'tagu iman tcibwa*u'di'tamagat
kinisimint ' isi'u ininiwa8. Miya'tagirr abiding anipa'kita'crwat
5 *i8i'u ma'kwa8, ka'kina aciniwana' wat. Amba, mldac kaga't
ki'tci-i-nanimint. Ajikiwawat; ka'klwawat ajitagwicinowat anta-
wat. MI cigwa tcra-nigu'k ajipa'pi*a't ojisan ka'ki'U'gwicimunit.
"Nojis, wagunan ka'U'ndcikl-u'gwicimuyan. Anica kaga't kigi-
'totam 'i8i'u kikrirgwicimoyan."

io Misa *i8i'u pinawltclt . . •

529

Ah, as the old man picked up his war-club, he then rushed out
and then he whooped ; and as he went, the old man kept on whoop-
ing. Presently he came to where the fighting was going on. And
even before he was there, the men were slain. And only once he
struck each of the bears, when all of them he then slew. Behold,
he then, in truth, was held in high esteem. Then they turned about;
after turning back, they then (came till they) arrived at home.
Then it was that with great glee he made fun of his grandson for
having fasted. "My grandson, why did you fast? Nothing truly
did you gain for having fasted/'

And so the buttocks of the ruffed grouse . . .

SERIES IV. Nos. 62-78.
(From Bois Fort, informants not known.)

62. The Creation, Origin of Death, and the Mystic Rite.

Cigwadac kani' kibig o a* ki Nanabucu ki' tci anusagan.
Okra-yan Nanabucu kaya. win ucimayan. Anic ka'ixictciganit
ugrrnan Iniyocimayan: "Aye8, kIga*oxi'tomin o a'ki."

Kaga't kauxixxl'towat. A4pri*dac ka'klci'towat iu a'ki,

5 minawa ki* kanonat Nanabucu Iniyocimayan : ' ' MInaciguna iu

klna'tawint ka'ixipimadiniyank? (AU, taga, anicinaba uci'a-ta."

Kaga't a'ki uglmazini'tonawa, midac iu ki'klci-a'wat Ini'u
i'niniwan. A'prixlac ka'klcra'wat mlnangwana iu cigwadac iman
kroxrirwat Ini/u awasiyan ka'kina wayabamang oma akl'kang.

10 Anint kawin kaya owabamasl. Ka'kina awlya ugroxra-n. Mlnan-
gwana iu anint matcimaniton kroxi'a't. A'pldac ka'klci'a-t,
midac Ini'u anicinaban ki* kanonat: "Taga, plna' kamigang awi-
*a-yan," Nanabucu udinan. Ka'ixisaga'a*nk kaya ini'u ininiwan.
Midac iu kaarci'a*sat. "Mro-man ayan. Wabank kabinanta-

15 wabamin."

Cigwadac tibi'katini. Kawabaninink icat Ini/u ininiwan, kuni-
ginln awaniban! MIsa cigwa kiki'kandank Nanabucu kikimotimint
Ini'u anicinaban. Nanabucu ajikiwat, ajikanonat ucimayan : "MIsa'
kanabatc ki* kimotimigoyank 'aea'u anicinaba. Anic ka*ixikacki-
20 'toyank rrwisa tci*a*nicinaba'kag?M Ajikigitut Nanabucu: "Mi-
nawa uci*a*ta. Taga, i'kwa 6jra*ta!"

1 His younger brother, not in the form of a wolf, but as a human being.

530

SERIES IV. Nos. 62-78.
(From Bois Fort, informants not known.)

62. The Creation, Origin of Death, and the Mystic Rite.

Now, when this earth was under water, Nanabushu (had) a
great raft. With Nanabushu was also his younger brother. Now,
what they purposed doing he said to his younger brother: "Ay,
we will create this earth."

Verily, then they created it. And when they had finished the*
earth, again spoke Nanabushu to his younger brother, saying:
"Now, therefore, must you and I live alone? Why, now, let us
create some people. "

Verily, out of earth they fashioned forms, whereupon then
they created a man. And when they had finished making (the
man), then it was that they made all the animal-kind that we see
here on earth. And some are not (to be) seen (now). Every kind
of creature (Nanabushu) created. Then it was that he created
some evil manitous. And when he had created (all living things),
this then he said to the man:1 "Now, to a clean spot on the earth
do you go and remain," Nanabushu said to him. After this he
went out with the man. Thereupon he put him there at the place.
"Therefore here do you remain, on the morrow I will come to look
for you."

And in a while it was night. When the morrow came, then
thither to where the man was he went; but, lo, he was gone! There-
upon then Nanabushu knew that the man had been stolen from
him. When Nanabushu returned, he then said to his younger
brother: "Therefore now perhaps we have been robbed of the
man. How shall we be able to people this world?" Then spoke
Nanabushu, saying: "Let us make another! Behold, a woman
let us create!"

531

532

Kagat cigwa mlnawa ka-ixioxra*wat ini'u i'kwaw^n. Mlnawa
ka'ixi*a*sawat pina* kamigank. Mlnawa wayabanining acrixa-
wat, mlsa untcita awanib^n; minawa klkimotimintwa.

Misa ajiklwawat. "Taga, icictcigata i*rwisa pinasiw^g tci'oxi-
5 *$'ngwa!" Nanabucuka'i*jimadci*tad uci*a*t i8i/u pinasiwa8. Ka'ki-
cra*t, cigwad^c kl'kanonat ieiu pinasiwa8: "Icayu'k andasonta-
nimak. "

NIbiwa tcrixanit iwiti notin wa*u*ntcibitak.

"Kaga't kitininim a'pl ki'kicr^'g au anicinaba, kam^dwakano-
10 nininim tcigagwatcitoyag o a'ki. " Nanabucu mi cigwa kin^ganigut
iu pinasiwa8. Kanimadcanit midac iei'u klmadci'tat ki*oxi*a*t Ini'u
anicinaban. Ka'klcra-t plna'kamigank kawrixra'sat. Kawi-
•a'sat, cigwa ka*ixiklwat andat. KIgikitodac Nanabucu: "Ambasa
pinaslwitug! kutcitamu'k i8i'u a'ki."

15 Kaga't cigwa klmadci'taw^g pinasiw^g, mid^c i8i'u cigwa ki'pi-
madcawat Igi'u pinasiw^g piki' tcipapaginawat Ini'u asinin. Mid^c
iu klw&bamawat ini'u asinin kltackabi' kisanit, mld^c kitab^sit asau
matcimauiito. Kuniginin, a* pi kaw&banininik icat Ini'u anicinaban;
kayabi kra-yaw^n Ini'u anicinaban. Kaga't minwandam Nana-

20 bucu. Ajiklwat Nanabucu ajikanonat uclmay^n: "Niclma, mli*'u
k^cki*a*wiziy^ng. Ambad^c, minawa au i'kwa ucra'ta!"

Ka'kicra'wat Ini'u i'kwaw^n, "Mlsa' oman ka'ixiwabak iu a'ki,

tciniciwat Igi'u anicinabag. A8a*i*nini mra'wa kanlganisit i'kwa-

w<m tciwltci'a'yawat. Magica ml*rman ka'U'ndcra'nicinaba' kag. "

25 Mlnawa dac klglgito Nanabucu kagwatcimat ucim&yan: "Anic

ka*ixitcigayang? £mbasa, ucra'ta a8a'u wami'tigoci. "

533

Of a truth, the next whom they then created was the woman.
And after that, they also placed her in an open clean spot on the
earth. On the next day, then thither they went, whereupon in
the same manner she too had disappeared; again they had been
robbed.

Accordingly then they returned. " Behold, let us set to work to
create some birds!" Nanabushu then set to work creating the
birds. When he had finished creating them, he then spoke to the
birds, saying: "Do you go into every direction from whence
blows the wind."

Many then went together to the places from whence blows the
wind.

"Of a truth, I said to you at the time when I created man, I
spoke, commanding you to make trial of this earth." Nanabushu
was then left by the birds. When they were gone, he therefore
began to create man. After he had created him, then in an open
clean spot on the earth they placed him. After they had placed
him there, then home they returned. Now, spoke Nanabushu,
saying: "Come, O ye birds! do ye make trial of the earth."

Of a truth, then began the birds at their task, whereupon then
from there departed the birds on their way hither to strike the
rock with full power. And when they beheld the rock split asunder,
then down below dodged the evil manitou. Behold, when the
morrow was come, then (Nanabushu) went to where the man was;
still yet was the man there. Verily, pleased was Nanabushu. When
back Nanabushu went, then he spoke to his younger brother,
saying: "My younger brother, therefore now have we accomplished
our purpose. So come, let us make another woman!"

When they had created the woman, "Thus shall it be here on
earth, that in pairs shall the people be. The man shall occupy
leading place over the woman with whom he shall be. Perhaps
from that pair shall the earth be peopled." And again spoke
Nanabushu, inquiring of his young brother: "What shall we do?
Come, let us create the white people!"

534

Kaga't kaixio'cia'wat a'pidci kaga't wawani ogruxia-wan
Ini/u umi'tiguciwan, "Magica awagwan kagitimagisigwan atanti-
yak i8iu a'ki."

Mldac i8i'u a' pi ka-ixitcigawat, Nanabucu kiglgito: "£mbasa,

5 tanibu anicinaba!" Ucimayan ajikanonigut: "Nisaya11, kaga't

kitiniga*a* a8a'u anicinaba kaya a8a'u wami'tigoci tcinibogwan.

Ambasano, nisayan, mini'kigu iuka*a''kiwank mri*u mini'k kabima-

tisit wa8a'u ka*oxia*nk. "

Nanabucu ajiklgigitut: "Kawasa! Kanabatc tamockina iu a'ki.

io Manun tanibu au anicinaba kaya a8a'u wami'tigoci." Misa iu
ka*ixicagosomat Nanabucu Ini'u ucimayan. Misa cigwa kaca-
gosomat ini'u ucimayan, misa cigwa ki'tcimawinit. "Misa' ka'ixi-
wabak mini'k ka'a'*kiwank tcinibut au anicinaba kaya a8a'u
wami'tigoci. Awiya nibut tcimawiwat Igi'u anicinabag kaya Igi'u

15 wami'tigociwag. Misa i8i'u ka'ixiwabak mini'k oman ka*a*'ki-
wang. "

Minawa Nanabucu ka*i*cikanonat I'niu ucimayan: "Ambasa,
nibun." Ka'i'cikanonigut ucimayan: "Anin wantcrr'kitoyan 00*
tcinibuwanan?"
20 "Ka, kinisa ka'o'gima' kantawag Igi/u kanibutat. Kana mi*i''u
wantciciaxi'a'k a8a'u anicinaba kaya wami'tigoci tci*o*tcictcagut?
Mldac igi'u gakanawanimatwa owiti dac a'pangicimuk. Pa'kan
a'ki ml iwiti ka'ixawat Igi'u kanibuwat. Kinidac ni'tam iwiti kiga-
ica. Mldac i8i'u kaundcinibayan. Ambadac, nibun."

25 Kaga't Nanabucu ucimayan ajinibunit. Ani'rjimadcat, pacu
anitagwicing mi cigwa madwamawinit usayayan; anigu'k mawiwan
ini'u usanyayan. Intawa nayap ajikiwat a*i'nini. A'e*i*a*batcibat,
mldac igiu ajikanonat Iniu usayanyan: "Mri*'u anawi*u*ndci*an
wa'tawinan 'tanibu* i'kitoyan."

535

Verily, when creating them, very careful indeed were they
creating the white people. "No matter who or how poor one of them
may be, they shall purchase land one from another."

Thereupon, when they had done these things, Nanabushu spoke,
saying: "Behold, let the people die!" Then by his younger brother
he was addressed, saying: " O my elder brother ! of a truth, you have
inflicted harm upon the Indian and the white man by the wish that
they should die. Behold, my elder brother, as long as the earth shall
last, for that length of time may they live whom we have created. "

Nanabushu then spoke, saying: "Impossible! Perhaps full (to
overflowing) the earth might become. But rather let the Indian
and the white man die." Accordingly then Nanabushu prevailed
upon his younger brother. And when he had prevailed upon his
younger brother, then it was that (his younger brother) wept
bitterly. "Thus shall it be as long as the world may last, that the
Indian and the white man shall die. Whenever any one dies, then
shall the Indian and the white man weep. Thus shall it be as long
as this world shall last. "

Another time Nanabushu spoke to his young brother, saying:
"Behold, do you now die." After which he was addressed by his
younger brother saying: "Why do you say that I should die?"

"Why, you are the one to rule over them who shall die. Why
have I so created the Indian and the white man that they should
have souls? Therefore they are the ones over whom you shall
keep watch at yonder place where the sun goes down. In a differ-
ent land over there shall go they that die. And you shall be the
first to go there. And on this account you shall die. So therefore
do you now die."

Verily, the younger brother of Nanabushu then died. When on
his way he departed, not far did he get, when he could hear the
sound of his elder brother weeping; very bitterly was his elder
brother weeping. Accordingly back came the man. When back to life
he was come, he then spoke to his elder brother, saying: "Yet,
for all this, I do not approve of your saying, ' Let (the people) die. ' "

536

Cigwa mlnawa Nanabucu klgito: "Niclma, manogu intawa
nibun. "

Mid^c iu klklgitut au inini: "Mi*i-'u ka*ixiwabak ninguting
tci*a*batcibat a!a'u anicinaba kaya a8a'u wami'tigoci."

5 Kaga' t acinibut a8a'u inini. Ajimadcat midac owiti a* pangicimug
acimadcat. Kaga't smotcigu kra'nrixitciga i8i/u umi'kana;
m^tcimaniton ugra'nipagitinan. Ajikik^nonat: "Wa8a'u kapima-
*$*tot o8o'u mi'kana ogo'u kanibuwat; mi oman kapimrixawat.
A8a'widac awagwan kakacki'togwan tciminopimadisit, mi awid^c
10 piwltciwi'k. A'kawa icayu'k owiti acayan, akawaku tciplciwi-
tamawiyak. "

Midac a8a'wa ka*u'gimawit. Cigwadac ododi'tan pa'kan a'ki,
mld^LC iwiti kioxi' tot wlgiwam ; a* pidci unicicinini coniyaw^n
wlgiwam; migu i8i/u acinqtninga' kunag wlgiwam.

15 A'pidac a8a'u anicinaba cigwa nibut, misa cigwa madcat; anlc
a' pidci klminu'ixiwabisi a8a'u anicinaba. Cigwa madca mi'k^na
ow&bandan, midac iu mayata^'tot. Pacugu awiya ow&baman
nlbawinit anicinaban odackaniw^n, pacw&bamat. A' pidci kipi-
gapawiwan imaQ mi'k^nang. Cigwa odotisan, kuniginin ningito-

20 moni. Iman mi'i,u ajikanonigut: "Misa' kiniciwanatcri*tisuy$n,
midac i8i'u intawa kiwan, kawin d^c ningutcitibandagusisi. Migu
i8i'u kaga'pl miziwa amrixat kawin ninkutci umi'k^nzin, a'pld?c
a'pitci kagwatagisi't kaga'pl udinaniman Nanabucu tcim^nido11-
siwit. Misa i8i'u wa'ixiwaba'k. Cigwadac ki'kanonigut Ini'u

25 watackaninit Ini'u ininiwan: "Nojis, klga-ixiwidciwin."

1 From this point to the end of the narrative is taken up with a long account
of various kinds of men who had died and had gone to the spirit-world, and it
shows that the career there depends much on the life on earth. The object is to
show the merit of being a member of the mystic rite.

2 With respect to conforming to custom and showing zeal in matters ceremonial.

537

At another time Narmhushu spoke, saying: " My younger
brother, but, despite that, do you now die.M

Thereupon then spoke the man, saying: "Such is the way it
shall be, that in future time back to life shall come the Indian and
the white man."

Of a truth, the man then died. When he departed, it was over
this way, toward the going-down (of the sun), that he went. In
truth, several things he did along the road; an evil manitou he set
down by the way. Then he spoke to him, saying: "He that shall
follow along this road shall be of these that die; by this wray shall
they pass. And whosoever shall succeed living a well-ordered life,
with him do you come along. First do you go to that place whither
I am bound, and first do you come and tell me."

Therefore he was the one to be chief. And when he reached the
other land, then at that place he made a wigwam; very beautiful
was the wigwam of silver; indeed, it was a wigwam that was radiant
with light.1

When in time there was a man that died, he then set out; now,
very good had been the behavior2 of the man. When he departed,
a road he saw, whereupon that was the one he followed. And not
far away he saw a certain person standing that had horns, near
by he saw him. In his very way the other stood, there in the
road. When (the man) got up to where he was, behold, the road
forked off from there. So at that place he then was addressed:
"Now, if you have done wrong to yourself,3 therefore then do you
go back, for such a one does not belong anywhere. So when at
last he has gone everywhere, but in vain, yet does not find any-
where what he seeks, and when he has undergone much suffering,
then finally Nanabushu wills him to become a little insect. Such
is what shall come to pass/' And presently he was then addressed
by the man with horns saying: "My grandchild, I will show you
the way."

8 Not having complied with some regulations, and thus brought disfavor of
the manitous upon himself.

538

MIsa madcawat. Komagu a' pi tagwicinowat, ow&b^man tci-
•irnimuc^n namadapinit. Aniganonanit umicomis^n : " Kagu
ningut^no totawa'kan. KIminiri-ciwabisi wa8a'u pamiwitciw^g."
MIsa gaga't i8i'u acicacowacki'taninit. Pacugu tagwicinuwat sibi
5 pimi' tigwayani ; pajik pajigwa* kwicinon Ini'u mi' tigon. " Au,
nojis, ayangwamisin kiga picigwantawa. Kicpin picigwantaway^n,
mid^c iu tci*a*'pidci nibuy^n."

Kaga't kanikabayantawanit ini'u umicomis^n, ml cigwa kay&
win ani'axogat i8i'u sibi. Kawin kanaga wlpicigwantawasl.

io "MIsa i8i'u, nojis, kaixiwaba'k awlya nabutcin. Kicpin mino-
•ixiwabisit kawin tabicigwantawasl."

Mld^c i8i'u ajimadcawat. Pacu tagwucinuwat mri*man w&ban-
damuwat ki'tciwa'kirrg^n. Ajik^nonigut umicomisjm: "Nocis,
nocis, mli*man ka*i*cawat Igi'u ^binotciy^g kicpin nibut a8a'u
15 abinotcl. " Mid^c iu kanicimadcawat. Nayagigu utabi'tawawan
madwanagamunit, mi' tigwa' ki* kon m&dwawanit. Kaga* t min-
wandam tabantamuwat andanit. A'pidci unicicinini, migu iu
acinaning&'kunanig i8i'u andanit. Cigwa ta'pabi; ow&bamigon.

"Nocis, plndigan."
20 Ka'irn^bit, "MIsa i8i/u kari*ciwaba'k, mrcma wra-s^g awagwSn
kakacki'togwan tciminiri'ciwabisit. "

Mldac i8i'u cigwa klwaw&cri'gut, ka'kina wanicicininig upisi-

'kamunigon. "Nojis, mlsa iu ki'tciminwabaminagusiy^n. Kawin

wi'ka tagatackasinon Ini'u kidai*I*man. Kaya i8i'u kibim&tisiwin,

25 mlgwa'pana kaginig tcipimadisiy^n. Anlc kiglminirrciwabis.

MIsa iu katiciwaba'k kicpin awagwan kwaya'k kamitawigwan."

539

Accordingly then they departed hence. When a certain distance
on their way they were come, he saw a huge dog that was seated
there. As they went, his grandfather spoke to it, saying: "Do
nothing whatever to him. A correct life has lived the one with
whom I am going along." Whereupon, in truth, did (the dog)
lay down his ears in submission. In a little while they came to a
river that flowed across their path; there was a log that extended
across. "Now, my grandson, be careful lest you lose your footing.
If you should lose your footing, then you would be dead forever.*'

Verily, when his grandfather had walked across on the log, then
it was that he too started across the river. By no means did he
wish to make a misstep in crossing over on the log.

"Such is the way, my grandson, it shall be whenever any one
dies. If one lives an upright life, one will not make a misstep
when crossing over on the log."

Thereupon then they continued on. When a little way they had
come, then there they beheld a great house. Then he was addressed
by his grandfather saying: "My grandson, it is there that the
children shall go if one dies while yet in early infancy. " Thereupon
then they continued on their way. But before they arrived they
caught the sound of some one singing, of some one beating upon a
drum. Truly pleased were they when they came in sight of where
these others lived. Very beautiful was (their home), for radiant
with light was the place where they dwelt. Presently he peeped
in; he was seen.

"My grandson, do you enter in."

After he was seated, "This is the way it shall be, in this place
will I place whomsoever shall succeed in living an upright life."

Thereupon then he was painted, with every kind of raiment that
was nice he was clothed. "My grandson, therefore now do you
appear exceedingly handsome. Never will those garments of yours
look untidy because of age. And that life of yours, forever on into
eternity shall it continue. Now, you have lived a correct life. Thus
shall it be if one is careful to follow the rules of the mystic rite."

540

MIdac i- ka'i'cikanonimint umicomis^n. "Kiwan nayap tcika-
nawantaman iu mi'kana."

Mlsa cigwa a*a'u pajik anicinaba cigwa minawa nibut. Anlc
a'pidci kimatcrrciwapisi. Cigwa animadca. Mlsa kayabi w£ba-
5 mat mi'kanang nibawinit utackaniwan. <Anikanonat: "NimicS,
aninti ka'a'nrrcayan i8i'u kiningitomug Ini'u mi'kana?"

"Nojis, owati mri'witi lean."

Ajimadcat. Kumagu a* pi tagwicink, ki'tcianimucan owabaman.
Nayagigu um'timu'tagon. A'pidci ugusan. Intawa wackipagiso
io madclpa'tot. Tababamat ini'u wa*u*tackaninit, utanikanonan :
"Nimico! kawasa. MI*i-'u wlta'kwamit au animuc!" Aji-
nawatinigut. "Nojis, aninguta kin kimatciciwabisiyan ? Kawin
ninkutci pa'kankita'rcasi. Migu po'tc H'witi ka'i'cayan, nojis.
A'pidci wawani kitotagok Igi'* kinigrrgok isi'u kri'ckwapima-
15 disiyan. "

KSga't animadcawag. Cigwa minawa owabamawan ini'u ki'tca-
nimucan , midac isi'u aniganonanit : ' ' Wawani kitotawa a' pi
wa'pimadcat, medac ifi'u pa*u*ndciwiddwag."

•

Kaga't migu i*i'u acicacowackitaninit, midac i*i'u kra'nigabi-
20 'kawawat. Kumagu a' pi tagwicinuwat sibi owabantanawa. Cigwa
anraxawantawawan umicomisan; kaya win pitcinagigu tagu'kanat
Ini'u mi'tigon madcipisuwan. Agawa ugacki'ton micagamayan-
tawat. "Mlsa iu kaki-u*ndciminu*i*ciwabisiyamban. Midac itt
ka/rciwaba'k iu mini'k ka'a^kiwank. "
25 Cigwadac animadcawag, pacu utaniwabandanawa ki'tciwa-
*ka*rgan. Ajikanonigut. "Nojis, mroma11 ka'ixawat Igi'u abino-
tciyag kanibuwat. Mi umaa tciplndiganagwa igi'u uskabinotciyag.

1 Proper rites had been given him at burial.

54i

Thereupon then his grandfather was addressed: "Do you go
back, that you may keep watch of the road."

Accordingly then another person died. Now, a very incorrect
life he had led. In a while on his way he went. Accordingly, as
the other, he saw some one with horns standing in the road. As
he went, he spoke to him, saying: "My grandfather, by which of
the two roads that fork shall I go?"

"My grandson, (take) this (road, and) thither do you go."

Then he departed. When some distance he was come, a huge
dog he beheld. Even while yet afar, he was growled at (by the
dog). He was in very much fear of it. Therefore he wheeled
about, setting out on the run. When he came in sight of him
with horns, he spoke to him, saying: "O my grandfather! (it
is) impossible. Why, the dog wished to bite me!" Then he was
seized by the other. "My grandchild, pray, why did you live
an incorrect life? By no other way can you go thither. It is
necessary that you go by that way, my grandchild. With very
good care were you treated by your parents after your life was
at an end." *

Of a truth, on their way they went. In a while again they beheld
the huge dog, whereupon the other spoke to it as they passed along,
saying: "Proper rites were given him when he started forth, and
that is why I have come along with him."

Of a truth, then (the dog) laid down his ears in happy sub-
mission, whereupon then continued they past (the dog). When
a certain distance they were come, they saw a river. Then across
on the log went his grandfather; and then later he stepped upon
the log, which commenced to roll. Barely was he able to cross
over to the other shore. "That was because you should have
lived a correct life. And thus shall it be as long as the world
shall last."

And when they continued their way, a short distance on they be-
held a great house. Then he was addressed by the other saying:
"My grandson, it is thither that shall go the children who in the

542

Aiii^ kamn wl'ka tamancitotanzi a8a'u abinotci medac oma tci'a'sin-
twa. Ogaganawaniman Nanabucu ucimayan."

Anicimadcawat owaband&nawa tciwigiwam wandagu kaga' t
kananinga'kunanig. Anrrjiplndigawat ajikanonint: "Nojis, in-
5 tawa ningutci kikayap. Osam kimatcrrciwabis."

Misa kaga't ninkutci kra'sigut. Mldac iu saga*a*minit wigiwam
udino'a-magon. "Mro*man tcra'biyan." Kaga't aciplndigat.
Mldac iu kanonimint Ini'u ka'piwidciwadcin midac madcanit ini'u
omicomisan.

io Cigwa mlnawa pajik mlnawa ajinibut anicinaba. A* pidci
kimadciciwabisi, klniciwacki. Caylgwa madca kanibut. "Nimico,
anti ka-i'cayan?" Ki'tcra*nigu'k uganonigon: "Oo-witi ican.
Kawin kita'rciwinisinon. Kwantigu kiglniciwack."

Kaga't anicimadcat. Nwamagackat owabaman tcinimucan. Ci-
15 gwa owabamigon ki'tcra-nigu'k pimadcipa'towan. Kanagwanipit,
tcibabiga unawatamigon. Misa kra/'pidcinanigut. Misa' pan
kra^pidcinanigut.

Cigwa mlnawa pajik nibu au anicinaba. Misa nasab kiniciwackit,
cigwa mlnawa madca. Awiya owabaman utackaninit. "Nimico,
20 anti kauxayan woo* ningitomuk uml'kana?" MI winH,/u ka*i*ci-
•i-gut, Ini'u osan ini'u ciclgwan kaya ini'u saman kiminigon.

"Kawin klwimadcinisinon. "

"Nimico, kawunackina'tamon."

1 Said by the being with horns.

543

future shall die. It is here that I shall take in the young babes.
Now, the child that has never done wrong, this is the place where
it shall be placed. Of his younger brothers will Nanabushu
keep watch."

When on their way they departed, they beheld a great wig-
wam that truly gleamed as bright as could be in the light. When
they entered in, then he was addressed: "My grandson, there-
fore in another place you shall stay. Too incorrect was the life
you led."

Accordingly then, in truth, at another place he was put. And
so, when he went outside, a lodge was pointed out to him. "It is
here that you shall be." Of a truth, then he entered in. There-
upon then was the one with whom he came addressed, and then
away went his grandfather.

At another time another person died. A very incorrect life
he had led, he had done murder. In a while after he died he de-
parted. "My grandfather, whither shall I go?" Very severely
he was addressed by him saying: "In this direction do you go.
I would not convey you thither. It seems (that) you have com-
mitted murder."

Of a truth, then on his way he went. When some distance
he was come, he beheld a huge dog. When he was seen by
it, at full speed started (the dog), coming on the run. As
he turned about to flee, very speedily was he seized (by the
dog holding to him) with his mouth. Thereupon then was
he killed in good earnest; and so then he was gone, dead for-
ever.

In a while another person died. He was one that also had
committed murder. In time he too departed. Some one he saw
with horns. "My grandfather, by which road that forks shall I
go?" Now, when this one was dressed for burial, by his father
he was given a rattle and some tobacco.

" I do not wish to take you. " 1

"My grandfather, let me fill your pipe for you."

544

Kaga't ubininani ini'u uto' pwaganinL Sagaswanit. "Nojic,
animadwasiton i8i'u cicigwan, kaya tcinagamoyan owidac: —

"Animadcii a-a-a-,
AnimSdca a-a-a,
- Nosawi i-i-i,

Nosawi i-i-i,
Nayota ana a-a-a,
Nintija t-a-a,
NayotcL-ana a-a-a,
IO Wa-he-he-he, wa-he-he-he, wa-ho-ho-ho-ho. "

Cigwa inini ajimadcat mldac aninagamut. Cigwa owabaman
ki'tcanimucan; mlgu iu acipasigwlnit cacowackitatagut, a'pidci
minwantamon. Cigwa minawa owabandan slbi mi'tigon acawa-
'kwakundcininit. Kaga't mangatasiwan ini'u mi'tigon. Kawin

15 kanaga wipicigwantawasi kayagu acimamintcimusanig Ini'u uma-
'kisinan. Kawin kanaga wipicigwantawasi. Anrrjimadcat migu
iu kawin kanaga uglpl' twawasitosin i8i'u uclcigwan kaya i8i/u
nagamon. Cigwa udababandan i8i'u wigiwam wanicicininig.
Nayagiku pisaga*a*mon Ini'u wagimawinit; upitabibinigon, acikac-

20 ki't6nit udotcimigon.

"MIsa iu kataciwaba'k tcra'ni-a-'kiwank, awagwan nibiwa
kamitawigwan mro'ma katana'kit. MI'i*'u icipindigan H,u
antayan."

Mldac kaga't sasagayau' minigut tcipisi' kank.

25 u Kaga't mldac a8a'u pa'kan kaya kin kiga'i'ci'O'kima'kandan
awiya nibut, kaya kin kigatipanima au kanibut. KicpJn awiya

1 The repetition of "go," "father,** and "town," is hardly the correct trans-
lation. It would perhaps be a better rendering to use a broken form in the trans-
lation, because the original is broken. Thus: "O, o, o" (for "go, go, go"); "ather,
ather, ather" (for "father, father, father"); "own, own, own" (for "town,
town, town").

545

Of a truth, the other handed over his pipe. Then he took a
smoke. "My grandson, as you go along, do you sound this rattle;
and this song do you sing: —

"On my way do I go, go, go,1

On my way do I go, go, go.

O my father, father, father!1

O my father, father, father!

Through the middle of the town, town, town,1

Do I go, go, go.

Through the middle of the town, town, town,

Wa-he-he-he, wa-he-he-he, wa-ho-ho-ho!"

Then the man started, he then went along singing the song.
Presently he beheld the huge dog; whereupon (the dog) rose to
his feet, laying down his ears in glad submission, he was so happy.
In a while he then saw the river where the log stretched across.
Of a truth, long was the log. Not at all was he anxious to lose his
footing, and so then his moccasins were placed firmly (upon the
log). Not at all did he wish to make a misstep. When he went
along, he never once ceased sounding the rattle and singing the
song. Presently he came in sight of the wigwam that was (so)
beautiful. Before his arrival, out from the place came the one who
was chief there; by him was he seized, by him with all the fervor
within him was he kissed.

"Thus shall it be till the end of the world, he that takes many
degrees in the mystic rite, this is the place where he shall dwell.
Therefore do you enter into where I live." 2

Thereupon truly very fine were the garments that he was given
to wear.

"Of3 a truth, then in a different way shall you be chief if any
one should die, and you shall be chief of them that shall die. If

2 This is what a member of the mystic rite utters when he paces round the
path of the lodge of the mystic rite during the ceremony with a mystic pouch
in his hand. [It is not certain that this footnote is inserted correctly in the text.
— T. M.]

1 Nanabushu is here addressing his younger brother.

546

klm^tciciwabisit wawani icictcigat owiti a' king mri,u nlbiwa
ka'irndcimidawit aea'u anicinaba. MIsa wa niciwackit kicpin
nlpiwa midawit kin klgawuta'pina. Wawani tcig^nawanim^t.
MIsa i8i'u ka*i*ciwaba'k tci*a,(kiw^nk. Kicpin awiya midawisik
kwaya' kidac iciwabisit, nibutidac mi nasap acicawantagusit kicpin
kwaya'k iciwabisit. MIdac iu ka*i*nint a'a'u wackipimadisit."

Nongum idgtc kayabi ina au $binotci kwaya'k tciwl*i*ciwabisit.

Anint ogacki'ton kwaya'k iciwabisit. Nacka kuta a wanacinaba

nongum ki' tciwi' ka' ku ugacki'ton kwaya'k wlrciwabisit! Kawln

10 mamwatc tamidawisi inandam a8a'u wanltc&nisit Ini'u kwaya'k

aciwabisinit. Nama mlgu iu.

63. The Creation, Origin of Death, and the Mystic Rite.

(Second Version.)

"MIsa7, nitci, Wu ka'i'cro'ci'toy^nk ka*ixiwab$k mini'k
ka*a*( klwsmk; ga* kina kago ka'5'ci' tomin. Kaya kinawakin kaka' k!
— kaya kin, kok5'ko'-o*! — nigik! kaya kin, — klwlyab^tci'rninim
15 tcimidawit au pitching w&'ircra^k; anicinaba ta*rcini'kasu."

Mid^c kr^-ntumat ucimay^n. Cigwa d^c ka' tatgwicininit
ka-i-jik^nonat: "MIsa cigwa tci'O'crsrnk pa'kan awiya kamg.-
nito'kat *a8a'u majiido. Klnawintidac kiga nlganisimin."

Ka'ijimadci'tawat kru'crarwat Ini/u m^nidon.

1 The narrator closes with his own words.

2 This narrative begins with Nanabushu addressing his younger brother, who
here appears as a human being.

3 Only three are mentioned here by name. Their skins, as well as the skins of
snakes, birds, and animals, form the magic pouches of the mystic rite.

547

any one has lived an evil life, (but) has been careful to observe
the rules (of the mystic rite), then many degrees in the mystic rite
should the people take. No matter if a person has done murder,
yet if he has taken many degrees in the mystic rite, you shall take
him in. With good care shall you watch over him. Thus shall it
be till the end of the world. If any one should not do the mystic
rite, but should live a straightforward life, then, when one dies, one
will be blessed with happiness. Therefore this shall the genera-
tions to come be told."

And * even to this day are the children told to live a well-ordered
life. Some succeed in living an upright life. But behold the people
to-day who seldom live a straightforward life! One should not do
the mystic rite if the parent feels that his child is living correctly.
That is all.

63. The Creation, Origin of Death, and the Mystic Rite.

(Second Version.)

"Therefore, my friend,2 we are now to create what shall exist
as long as the world lasts; everything now do we make. And you —
you, 0 Bird-Hawk! — and you, O Owl! — O Otter! likewise you,3 —
I desire the help (that you can give), to the end that they whom I
shall soon create may perform the mysteries;4 human beings is the
name they shall be called."

Accordingly he summoned his younger brother. And as soon as
(his younger brother) had come, he then spoke to him, saying:
"The time is now at hand for us to create another being who shall
perform the miracles of a manitou. And you and I shall occupy
leading place."

After launching forth upon their work, they created the manitous.

4 "Mysteries" here, as well as "mystic rite" elsewhere throughout these
translations, are terms more to be preferred than the "Grand Medicine" of
other writers: they are to be preferred, because they not only are closer render-
ings of the original, but they also give the psychological meaning.

548

"Kawln Wu Wl'ka Ogaw&b^masin a8a'u pitclnag ka*uxra-nk."
Cigwa dac kimadci' tawag kru ci'a'wat manidon ; andason-
tanimak upagidinawan Ini/u manidon; kaya anama'kamig kaya
kicigunk. Midac 'i8i/u pitclnag klmi'kwanimawat Ini/u anicinaban.
5 Nanabucu dac klsaga*a*m, w&sa klixat. A'kidac uglmamon,
kruxi*a*t anicinaban. Gaga't oglkacki'ton 'i8i'u kruxra't Ini'u
ininiwan. Kai cikanonat: "MI oma ayan. Pama w&bank kigapi-
*a*ntaw&bamig6. "

Cigwa dac kltibi'kadini; wayabaninik ica Ini'u ininiwan, awa-
10 niban. MIsa' kikimutimint. Kaga't mama* katandam. A'kawa
kiwa. "MIsa i8i'u kTkimotimigoyank *a8a'u inini."

Uganonigon ucimayan: "Anlc, mlnawa tci'oxi'a-t a*a'u inini.
Kawln kuca kibwa'irnawi'tdsln kago w^uxictcigayanin."

Nanabucu dac cigwa aj imadcat . Mlnawa aci *6 ci *a * t Ini/u
15 ininiwan. Ka'kici'a*t: "Mro'ma ayan. Pama wabank kabi*a*n-
taw&bamigo." Kaw&baninig, cigwa oganonan ucimayan: "Am-
basa, awra'ntaw&bamata 'a8a'u inini!"

Ajimadcawat ucimayan; anitababantamowat rrma ayani'pan,
awaniban. Kaga't mama* kada* kamig inandam. "Kago kanabatc
20 kiticiwani'tcikamin. Ambasano, mri,u iciklwata!"

Ka' pindigawat, misa' cigwa kanonigut Ini/u ucimayan: "Anln
kauxra'nicinaba'kak ubanan 'i8i'u tciwanicinugwan anu'a'yatcin
'a8a'u anicinaba? Taga, antumi'twantan ka'ixictcigayang *i8i'u
tcra'nicinaba'kag oma."

25 Nanabucu dac ugimi'kwantan wa'ixictcigat. "^mbasa, nin-
ga'uxra'g Igi'u kago mamindaga tcimi'kwandagusiwat. ^mbasa,

549

" Never shall they whom we are to create see these (manitous)."

And soon were they started upon the work of creating manitous;
in every direction from whence blows the wind they placed the
manitous; likewise beneath the earth and up in the sky. And then
afterwards were they mindful of the human being. Now, Nana-
bushu went out of doors, afar he went. And some earth he took,
using it to create the human being. Truly did he accomplish the
work of creating a man. Speaking to him, he said : " In this place do
you remain. Not till on the morrow shall we come to seek for you. "

And now the night was coming on ; on the morrow he went over
to the man, (but he was) gone. It was that (the man) had been
stolen from him. Truly did he marvel. First (before doing any-
thing else) he went back home. "Therefore now have we been
robbed of the man."

He was addressed by his younger brother saying: "Why, you
should make another man. You surely could not fail in accomplish-
ing whatsoever you might wish to do. "

So Nanabushu then departed. Another man did he then create.
After creating him, he said to him: "In this place do you remain.
Not till on the morrow shall we come to seek for you." After the
morrow was come, he then addressed his younger brother, saying:
"Behold, let us go look for the man!"

Then departed he and his younger brother; on coming in sight
of the place where (the man) had been, (they saw that he was)
gone. It was truly marvellous, (his younger brother) thought.
"In some sort of way we may perhaps have made a mistake.
Pray, therefore, let us go back home!"

After they were within, then was he addressed by his younger
brother saying: "How is it going to be in a world of people, if
one be lost when the people happening by chance are here (on
earth)? Search in your mind for a way by which we can bring
it about that the place here may be peopled. "

So Nanabushu became mindful of a plan that he would follow
out. " Behold, I will create them that shall be deserving of remem-

550

pinasiwag ta'rnawag, kaya animi'klg ta-rnawag." Misa' gaga't
Nanabucu madci'tad uci*a*t 'i8i'u pinasiwa8. Aba' pic nibiwa
ka-ircra't, klwatinung midaswa'k uglpagidina; kaya w&banung
uglpagidina; kaya iwiti cawanunk uglpagidina; mlnawa ningabl-
*a-nung. Cigwa dac ka-ixikanonat: "Ambasa', wawatciwank
icibabaginayu ' k ! "

Gaga't igi'u animi'klg kipaginawag watciwink. Kaga't klsa-
gisiwag Igi'u matcimanitog.

"MIdac 'i8i'u ka/ixikanawanimak 'aea'u anicinaba. Pitcinag

IO niwruxia 'a8a'u anicinaba. Po'tcigu ninguting tawaningwaci au
abinotcl. Kicpln au anicinaba iniwati pawanat anama'kamig cigwa
ka*i*citabasi*rnak, misa iu tcimiguskadisit kawanimigut Ini/u
matcimanidon. Intawa dac a'ta manitowiwin ta"a*ya, — nigan
ka*a*yag, 'midawiwin' taixini'kada, kaya dac 'unamanimitawiwin,'

15 mlnawa 'tclpa'i'mitawiwin,' mlnawa 'sagimawimitawiwin,' mlnawa
'uskabawisimitawiwin.' Misa' 'W11 kadasing onou untci iu kipa-
'tatcigayan kiwanitotaman i*i*wa ki*oxi*a*gwa Igi'u matcimanitog.
Ambadac, kanawanimi'k ogou anicinabag!" inawag Igi'u animi'klg.
"KIcpin abiding *i8i'u kira'pi'tcinibing papawapamasiwagwa mri*/u

20 tcinibut 'a8a'u anicinaba; anlc osam tagica'ta. MIdac a'ta iu
a'pana tcipamrirg a8a/u anicinaba. MIdac 'i8i'u mini'k ka*a*'kl-
wank tcipimadisit 'a8a'u anicinaba. Misa' icimadcayiffk, andason-
tanimak tcrixayak."

Kaga't pinasiwag ajimadcawat. Misa cigwa ki'kabaciwat
25 andasontanimak. "Ka'kina gago klgapisintawawa ningutano
i'kitut au anicinaba. Misa iu mini'k kanoninaguk. "

1 In having prayers and offerings made to them by the people.

551

brance for some special thing.1 Behold, Birds shall they be called,
Thunderers too shall they be called." Thereupon truly did Nana-
bushu set to work creating the birds. When he had created a
multitude of them, away to the region of the north wind he let ten
hundred go; and towards the dawn he let (others) go; and over
towards the south he let (some more) go; and towards the west
(he let the rest go). So then, speaking to them, he said: "Behold,
against the mountains do you strike !"

To be sure, the Thunderers struck against the mountains. Truly
frightened were the evil manitous.2

"Therefore shall it be for you to watch over the people. By
and by do I intend to create the people. Perforce, there shall be
times when children are destined with unlucky dreams. If the
people dream of the things whom you have caused to dodge under-
ground for safety, then therefore shall they be unfortunate through-
out life, in that they had been deceived by the evil manitous.3 So
therefore the one thing for them to have is an observance of manitou
rites, — one that shall last into future time; * mystic rite' shall
the name of it be called, so also * mystic rite of magic paint/
also 'mystic rite of the ghost,' also 'mystic rite of the serpent/
also * mystic rite of the attendants/ Thus accordingly shall the
number of these (rites) be by reason of my having erred when I
made the mistake of creating the evil manitous. So come, keep
watch over these people!" thus were the Thunderers told. "If
but once throughout a whole summer you fail to wander forth to
observe them, then shall the people die; for too hot will the weather
be. And it shall always be for you to render sustenance to the
people. So, therefore, as long as the world lasts, there shall be
people living. And so now do you depart, to all the directions
from whence blow the winds do you go/'

Truly then did the birds depart. And so in time they found
resting-places where to live at all the directions from whence blow
the winds. "In all things shall you harken to them, whensoever
the people speak. Therefore this is all that I have to say to you/ '

2 Serpents. * A common Algonkin conception.

552

CigWiiU<^ Nanabucu oganonan ini'u ucimayan: "Ambasa',
midac kaga' t tcroxi*a*nk *a8a'u anicinaba. " MJsa cigwa ajimadcat
Nanabucu. Midac kroxi*a*t Ini'u ininiwan mri,/u kTkanonat:
"Ambadac, ayan oma! Pama wabank kapi^'ntaw^bamin/1
5 Weyabaninig Nanabucu ica ininiwan. Kayabi kinamadapiwan.
Ajikanonat: "Kipimadisna?

"Aye8, kagat nimpimadis. "

Midac Nanabucu ka-i'jiklwat. "Nicima, mri,/u kacki*a*wisi-
yank *i8i'u tcra-nicinaba'kag. Kawin sa kanabatc ta'iximadclklsi
10 'a8a'u anicinaba. Ambasa', kaya i'kwa ka-uxi*a*nan!"

"Awawa, nisaya11. Ayan gwamisin."

Nanabucu ajisaga*a*nk tci*uxi'a't i'kwawan; kaga't oglci'a'n.
"Mlsa' oma tci*a*yayak; a'kawa niwi'kiwa."

Ucimayan ugagwatciman: "Anin?" Midac 'i8i'u kl' kanonigut :
15 "Kayabi awiya klga*uxi*a\"

Kaga't Nanabucu ajisaga*a-nk. "Intawa minawa pacig niwi-
•uxi*a\" Wibikanan unantaw&baman, mamwa'tc wayabiskisinit
Ini'u w&biganan. Midac ima ka'rjimazinra-t tibicko Ini'u anici-
nabank tcrixinagusinit kaya Ini'u i* kwawan Id' tagoci'a't
20 ka'klci*a*t mi cigwa kmibawi'a't. "Kaga't kitinininim Wu
kiganisitu'tatin kaglgitoyag. Mlsa iu kawriximadcigiyag. *A8a'u
ka'U'dcictcaguyag mra*'u ka*u*ndci*a*basiyag."

1 Here, as in numerous places throughout the translation on the mystic rite,
the sense is obscure; it is done purposely. The real sense of the passage is this:
a child to be born of woman is preceded by its soul sent by the manitous; it
enters its mother's womb. Without this, conception and birth are impossible;
while the child is growing up, it undergoes fasting; at critical moments it may
have visitations, and through its soul it communicates with manitous, generally

553

And in a while Nanabushu spoke to his younger brother, saying:
"Come, therefore now shall we truly create the people." And so
then away went Nanabushu. Therefore, after creating the man,
he then spoke to him, saying: "Behold, do you remain in this
place! Not till on the morrow shall I come to see you." When
the morrow came, Nanabushu went over to the man, (he found)
him still sitting there. Then he spoke to him, saying: "Are you
alive?"

"Yes, truly I am alive."

Thereupon Nanabushu went back home. "My younger brother,
now have we accomplished the creation of the people. It is not
probable that of their own accord people can multiply. Come,
then, a woman also let us create!"

"Very well, my elder brother. Do you be in good earnest about it. "

Nanabushu then went out of doors to create a woman; truly he
created her. "Now, this is the place for you (and he) to remain;
but, first of all, I wish to go back home. "

Of his younger brother he asked: "What now?" Whereupon he
was told by him saying: "Still another shall you create."

To be sure, Nanabushu then went outside. "Accordingly one
more do I wish to create." For some white clay he went to seek,
the white clay that was extraordinarily white. And so, wThen there
he had made an image to look like the form of a human being, he
also made one of a woman to go writh it. After creating them, he
then stood them up. "Truly, I say to you that you shall under-
stand each other when you speak. Therefore, in such wise will
you increase in number. The being that you will have for a soul
shall be the one from which you will obtain the power to live the
right kind of life." 1

in the form of some natural object. From these manitous it obtains particular
powers; to have these powers efficacious in times of need, the child shall be
careful to conform to observances that will keep him en rapport with the beings
who transmitted the powers. To do this is to "live the right kind of life." To
live rightly is to conform to observances, and the moral code is not necessarily
connected with ethical ideas.

554

Mldac cigwa ki'kiwat Nanabucu. Cigwa uganonan ucimayan:
"Anic ka'ixiwabak? Intawa tanibu *a8a'u anicinaba. " Cigwa
uganonigon ucimayan: "A'tawa, nisaya11, klba' tatciga. I*iwa
wantcrrninan tcinibugwan *a8a'u anicinaba. Nisaya11, kiganonin.
5 Ambasano, tabwa' tawicin 'i'i'" ka'i'ninan. Ambasano, taga-
gikapimadisiwag ogo'u ka'O'ci'a'twa. "

Nanabucu ki'tcikuskwawatapi kabayau* kuskwawatabi. "AnE, "
inwawan usayayan ajiganonigut: "A'tawa, nicima! anawisa kaga't
klsagrrn, kawasa: onsam wlba tamoskina *o8o'u a'ki. Manogu
10 tanibu *a8a'u pamadisit."

"MInawa, Nanabucu, kiba* tatciga; kitiniga'a* au anicinaba.
Kanagago i8i'u mini'k ka-a*'klwank 'i8i'u mini'k tcibimatisit 'a8a/u
anicinaba."

"Kawln kuca! tamockinakuca *a8a'u anicinaba. ^mbasanS,
15 Vo'u ta-i-ciwabat. Ningutwa'k tasubibon 'i8i'u wi'ki'kat mri''u
mini'k kabimatisit au anicinaba."

A' tawa ! Nanabucu ucimayan pasingutcisawan, ajikaski* tonit
anigu'k mawinit. "MIsa 'i8i'u, nisaya11! pata'tcigayan."

Cigwadac uganonan ucimayan: "Nicima, kagu' ningutin5
20 inandankan. Maskwat Wu kanibutcin 'aVu anicinaba ta*u*n-
dcra-ni'kopimadisi, pa'kan tana'kiwin ta*i*ca awiya kanibutcin;
Ini'u udcictcagwan tcri'canit pa'kan tana'kiwin. Nicima, klnisa
kru-gima'kantawa i-rwasa' udcictcagwan tcikanawanimat.
A'pangicimuk kaya ciwanung nanawaya*!* mliwiti kaicayan
25 *i8i'wisa tcikanawanimat mini'k kanibut, *a8a'u kaglpimatisi'pan
'o'oma a'klng. Nicima, ambasa' tabwa* tawicin wll'i'ninan. MIsa
iu aninan, kagu' anwa'tawici'kan. Mri'wa cigwa tcimadcayan
tci'ixayan tci*u*nabandaman kadana'klyan kayagu Igi'u mini'k

555

Thereupon back home then went Nanabushu. Presently he
spoke to his younger brother, saying: "What is going to happen?
for eventually shall the people die." In a while he was addressed
by his younger brother saying: "Also, my elder brother, you
have done a wrong. The reason why I say this to you (has to do
with the uncertainty as to) whether the people should die. My
elder brother, I now speak to you. Behold, do you believe the
truth of what I now say to you. Behold, for all time shall live these
whom you have created."

Nanabushu very silently sat erect in his seat, for a long while
was he seated erect there. "Yes," was the sound (the younger
brother heard) his elder brother say when he was addressed by
him: "O my younger brother! though I have loved you, it cannot
be : too soon would this earth fill up. So be fain to let the living die."

"Again, Nanabushu, do you commit a wrong; you inflict an
injury upon the people. Just as long as the world lasts, just so
long will the people live."

"No, indeed! too full of people would it really be. Behold, this
is the way it shall be. If to the number of one hundred winters
they would wish to age, then that shall be the length of life the
people shall live."

Ah! then the younger brother of Nanabushu rose to his feet, as
hard as he could did he weep. "It is in this, O my elder brother!
that you commit a wrong."

And in a while he spoke to his younger brother, saying: "My
younger brother, pay no heed whatsoever to that. Instead, when
the people die, then shall they continue to live on again, to another
abiding-place shall they go when any of them die; their souls it
is that shall go to another dwelling-place. My younger brother,
you shall be ruler over them, that you may keep watch over their
souls. At the going-down of the sun and at the south, at the
centre of each, (are) the places where you shall go, that you may
keep watch over as many of them as shall die, over them who in
future time shall live here upon earth. My little brother, behold,

556

ka*a*ninibowat. Kawin wi'ka kamanasislnan *a*a/u asama kaya
1 i8i'u wisiniwin, mlgwa' pana tcimlni' kwa Igi'u ka'a*ninibuwat.
Pitclnag ta-a-niba'tanlni *a8a'u anicinaba, mldac Igi'u kamini'kwa
'i8i'u wisiniwin kaya au asama. "

5 Mlsa cigwa ki'kanonat ucimayan: "Niclma, kitinin tci*a*nwa-
'tawisiwan *isi'u wa-rninan. ^mbasa, nibun!" Ogi'tcikanawa-
bamigon. "Nisaya11, anln wantcrrciyan?"

Nanabucu ajiganonat: "Nongum kitinin tci'a*nwa'tawisiwan.
Kawin kuca win kaga't tcinibuyan, anica kuca tcikanawanimat
10 *a8a'u mini'k ka'arninibut. "

Cigwadac oganonigon Nanabucu ucimayan: "A'tawa, nisayan!
mlnagu iu kaga't kadiciwabisiyan?"

"Aye8, mlgu gaga't i8iu ka*rciwabisiyan.M

" 'Au, katabwa/ton." Mlsa' gaga't acinibut 'aea'u Nanabucu
15 ucimayan; atcinagu clbayantam {a*a'u nabut. Animadca, pacugu
anitagwicing onontawan usayayan madwaki'tcimawinit mo'kawa-
nigut. Intawa, nayap klwa, nayapidac abitclba. Ajiganonat
usayanyan Nanabucowan: "Anln kimawiyan?" "Mlsa iu ka*rci-
waba' k mini' k ka*a"' kiwank tcimo' kawanitit kanibut. Mldac
20 kaga' t iei'u anicimadcan. Kawin kayabi kamo* kawanisinon. "

1 It is common to speak of one who has died as going away.

557

believe the truth of what I say to you. This is what I have to
tell you, do not doubt (what I say). The time is now at hand
for me to depart upon my way to select a place where you
shall dwell, and all those who hereafter from time to time are
to die. Never shall you be in need of tobacco and of food, for
all the while shall it be given you by them who in after time
ever and anon shall die. Eventually shall the number of the
people increase, and so by them shall you be given food and
tobacco. "

And this, in a while, he said, speaking to his younger brother:
"My younger brother, I say to you that you should not refuse to
heed what I am going to tell you. Behold, do you now die!" He
was gazed upon by him in great amazement. "My elder brother,
for what cause do you say that to me?"

Nanabushu then spoke to him, saying: "Just now have I told
you that you should not refuse to believe my word. Why, not in
good earnest are you going to die, it is only to the end that you may
keep watch over all them who shall die. "

And presently Nanabushu was addressed by his younger brother
saying: "Ah, my elder brother! is that the way that I truly shall
be?"

"Yes, that is truly the way you shall be."

"Very well, I believe you." So then truly died the younger
brother of Nanabushu; but for only a little while out of con-
sciousness was he who had died. On his way he went;1 and
when near by he was approaching, he heard the voice of his
elder brother weeping grievously in lamentation for him. In
consequence, back he turned, and back to life he came. Then he
spoke to his elder brother Nanabushu, saying: "Why did you
weep?" (He was addressed by his elder brother saying:) "Such
is the way it shall be as long as the world lasts, that there shall
be mourning among the living for one that dies. Therefore now,
in truth, do you set forth upon your way. No more will I mourn
for you."

558

Kaga't animadca Nanabucu ucimayan. Misa' nantaw&bandank
pa'kan 'o8'5''witi cawanung inaka'kaya. Mldac kroxi'tod pa'kan
a'ki.

64. The Mystic Rite is tested.

Mldac Ini'u ni'tam kawuci*a*t Nanabucu, Ini/u ininiwan kaya
5 ini'kwawan. Misa cigwa klw&bamawat anicinaban klwi'kwl-
wisansiwiwan, nibiwadac ogiw^bamawan. A'prrdac kawctba-
mawat 'i8i'u abinotciya8 misa' cigwa' kiwawanantank wra*'tagat.
Amc a'pidci kimanidowi wi'kagwatcra't ini'u anama'kamig taci-
maniton. Anlc ka*i*cini'kasut, Conga* pan, win kijini'kasu. Tni/u
10 widac wa'a^tawat Ma'kadacigwan kicini'kasuwan, manidon ana-
ma' kamig tacimanidon. Cigwa dac ugri'canan; misa cigwa kro*-
disat ajiw&bamat. "Kawin anica kiwiwibamisinon, kiga'a^ta-
timin?"

"Wagunan dacwi'u'ndci*a*'tawiyan? KIcpinwi*a"'tawiyan kawln
15 win anotcigu ka^tadislmin. Miwagigu igi'u kinitcanisinanig ka*a#-
'tatiyank, kaya igi'u kiwitigamaganinanig. Wagunandac 'i8i'u
weyabatci'toyan *i8i'u wra'*tawiyan?"

"Aye8, 'i8i'u unamanimitawiwin, mri*/u weyabatci'toyan."
Ajikikituti dac Ma'kadacigwan: "Mi gaya nln 'i8i'u tinowa
20 weyabatci' toyan. Ayangwamisin kwaya' k kawrrcictcigayan.
Klcpin cacagowisiyan kigapa'kinon. Wawip madci'tata!"

Misa cigwa ki'klwat Conga' pan. Andat ka'tagwicing midac
'i8i'u kroxi'tod midawigan, unamaniwimidawigan; ki' tcikabaya'r
taci' ta. Amc owitcrrgo unitcanisa8. Cigwasa' ka' klci' towad

1 A way of saying they beheld some boys.

2 Said to have been a Potawatomi of the Eagle clan, who was blessed when alive
by an underground manitou in the fall. It is he who fetched the unamani mide-
wiwin by the power given him by Nanabushu.

559

Truly upon his way started the younger brother of NSnaDushu.
Thereupon he sought for another place off this way, toward the
south, and so (there) he created another world.

64. The Mystic Rite is tested.

And now concerning them whom Nanabushu first created, the
man and the woman. And so in a while they beheld some people
that were boys,1 and many of them they saw. And when they had
seen the children, it was then that (the man) decided to contest
for a wager. Now, he was endowed with so much mystic power,
that he wished to make trial of the manitou of the underworld.
Now, the name of him was Mighty-One, such was his name.2 And
he with whom (Mighty-One) was to contest was named Black-
Tail-of-a-Fish, manitou of the underworld.3 In a while he went
over to where he was; and so, when he got to where he was, he saw
him. "I have come to see you for no idle purpose, let us hold a
contest for a wager/'

"And for what cause do you wish to contest with me? If you
enter into contest with me for a wager, we shall not gamble for
any sort of thing. It will be our children that we shall wager, and
those wives of ours. And what is that you intend to use in your
chance with me?"

" Ay, the mystic rite of magic paint, that is what I intend to use. "

So then up spoke Black-Tail-of-a-Fish : "That is the kind of
thing that I too will use. If you do not triumph over me, I shall
win from you. At once let us begin!"

And so then back home went Mighty-One. When home he had
come, he then set up a lodge of the mystic rite, a lodge of the
mystic rite of magic paint; for a great length of time he was at

3 An Ojibwa of the Bullhead clan of the south shore of Lake Superior at Caga-
wani'k (Sandy Ridge), on the mainland, where Nanabushu drove out the beavers.
It is this side of ki'tciwi 'kwedung. This Ojibwa lived here and was blessed here,
and started the common form of the midewiwin.

56o

a' pid'gu unicicinini ' i8i'u wigiwam waci ' towad. ' ' j\mbasa',
midawita ! " udina8 unltcanisa8. Cigwasa' madci' tavvag. Mlsa'
cigwa ka'i'jicicitcigawat *i8i'u mitawiwat: anic mlgisa8 ugra'ba-
tcrsrwa8, kaya Ini/u migwanan, minawa kaya kawayan, kaya Ini/u
5 ma* kuganjln, kaya clclgwan, kaya Ini'u pinasiwayanan, kaya
ko'ko'ku'o-wayanan, minawa nigikwayanan ; ka'kinawiya kaski-
bitagana8 udabatcra*wa8. MIdac cigwa Conga* pan klmadcat,
agwatcing icat, mldac iwiti nantawabamat Ini'u asinln. MIdac
ini'u asat ri*ma abi'tawint, kaya iniu mi'tigon. Minawa pinasiwan
10 unlbawra'n rrma mi'tigunk. Aba1 pic kakld'tad, ajiklgitut:
"Mlsa cigwa tcikutcra*g Ma'katacigwan." Ni'tam Ini'u mlgisan
udasan i*i*ma umi'tigwa'kigunk. Oganonan Ini/u umlgisiman:
"Ma' kadacigwan unltcanisan mawadic. " MIsa' kaga' t ajipa-
'kitawat Ini'u omi'tigwa'ki'kon.

15 Ajimadcat mlgis. A'pidci uda*i*ning Ma'kadacigwan unltca-
nisan pangicinon. Anic win ukro'ji'ton nibuwin.

A' tawa ma* kadacigwan ajiklgitut: " Mlnangwanagu gaga* t
wa'totawit asa'u Conga' pa11."

MIsa' kinibunit pacig Ini'u unltcanisan 'a8a'u Ma* kadacigwan.
20 MIdac *i8i'u Conga' pan cigwa minawa klmadci'tad. MIdac Wu
minawa klmadca/a't Ini'u migwanan. Anic ml gayabi ka'ixictcigat,
i*i*ma umi'tigwa'ki'kunk klpagidinat Ini'u migwanan; minawa
ajimadcat 'a8a/u mlgwan; mlsa kayabi uda/rnink pangicink. Mlsa'
minawa Ma'kadacigwan kinibunit Ini'u unldcanisan.

25 Anic, mlgu iu anawikacki'tawat 'i8i'u wandcinibunit; anawidac
Ma'kadacigwan udanunanantawi'a*n Ini/u unltcanisan. Anic mlsa

56i

w<;rk upon it. Now, he was helped by his children. When in time
they had finished it, exceedingly beautiful was the lodge they had
Hilt. "Come, let us perform the mystic rite!" he said to his
children. So presently they were performing the mystic rite.
Aad this was what they then did when they performed the mystic
rite: now, of wampum they made use, and feathers too, so also
qiiills of the porcupine, and rattles, and bird-skins, and owl-skins,
likewise otter-skins; magic pouches (of the skins) of every (kind of)
creature they used. And so in a while Mighty-One departed
thence, out of doors he went, it was to yonder place that he went
t>) seek for a stone. It was that which he placed at the rear of the
l<Ddge, and a post too (he set up there). Next a bird he stood
Mpon yonder post. When in course of time he was ready, he then
spoke, saying: "It is now time for me to make trial of Black-Tail-
ot-a-Fish." First a wampum bead he placed upon his kettle-
drum. He spoke to his wampum bead, saying: "To the children
of Black-Tail-of-a-Fish do you make a visit." Thereupon truly
he began to beat upon his kettle-drum.

Then away went the wampum bead, right upon the heart of a
child of Black-Tail-of-a-Fish it fell. Now, he was the one to caupe
death (to come into the world).1

In sorrow then Black-Tail-of-a-Fish spoke, saying: "This is
what Mighty-One really intends doing to me."

So thus died one of the children of Black-Tail-of-a-Fish.

Thereupon Mighty-One then made ready for another trial.
Accordingly the next thing he sent away was a feather. So the
same thing as before he did, there upon his kettle-drum he dropped
a feather; then next he sent the feather away; and then, as before,
it fell upon (the child's) heart. And so thus died another child of
Black-Tail-of-a-Fish.

Well, it was then that he tried to take from them the cause of
their death, but without success; and Black-Tail-of-a-Fish tried to

1 The first death after the creation of the people by Nanabushu.

562

*i8i'u kadaciwabak mini'k ka'a*'klwank, anlc kipa'tatciga. Nana
bucu 'i8i'u tcri'jiwaba'k mini'k ka*a''kiwank; ri'widac kaiei-
wabak wimatcidodank 'a8a'u kabimadisit oma asking, kawin uga-
bwanawi'tosin. Pama nibawa pagitasut kaya pama Ini'u animucan
5 pagitinat 'a8a'u anicinaba mH,,u pitcinag tciminu'tcigat. Intawa-
dac tamacisa awagwan a'pidci kamatciciwabisigwan. Midac kaya
win pitcinag ka*i*ciwabisit Conga1 pan.

Cigwadac minawa kimadci'ta Conga' pan madcitotawat ini'u
Ma'katacigwanan; a'tawa, pinic ga'kina nibowa8 *i8i'u unidcanisa8.

io Midac a'ta Ini/u wiwan ackunibunit. Aba' pic cigwa Conga' pa11
minawa wacicimat 'i8i/u odockanjima8, 'i8i/u ma'k5kanjl8 nicwaswi;
cigwa uba'ki'ta'O'wan Ini'u mi'tigwa'ki'kon, 'pana mayadcanit
uskanji8. Misa' udisigut *a8a'u i'kwa. Magwagu namadabit
Ma'kadacigwan wandci'a/'tawasanit Ini/u wiwan. Misa'pan

15 ga'kina intawa mlnawa uwi'kwatcra* 'i8i'u udockanjima8. A' pi
kakacki*a*t migu iu acimaguskwagicininit.

Cigwadac mlnawa kigito: "Kawin niwrixkunanasi 'a8a'u
Ma'kadacigwan. Taga', kinawa migisitug, mawadisi'k Ma'kada-
cigwan!" Nlwin idac 'i8i'u mlgisa8 udasa8 H'ma umi'tigwa'ki-
20 'kunk; upaki'ta°wan Ini/u umi'tigwa'ki'kon, ajimadcawat migisag.
Misa' uda*i*nk Ma'kadacigwan pangicininit.

Ugi'kanima Ma'kadacigwan 'i8i/u mlgisa8 udisigut. Ususutam
Ma'kadacigwan. Acipidanamat 'i8i'u mlgisa8. Ajikigitut: "Kiki-
timagisi ' a8a/u C5nga' pan nindanisa inantank. Kawin anica inantam
25 Conga' pan nindanisa inantank."

Anic ugi'kaniman Conga' pan Ma' kadacigwanan anunanat.
"An, mama'katc! Kawin potcigu tanibu Ma'kadacigwan/' Cigwa

5^3

minister without avail to his children with magic help. So thus it
shall be till the end of the world, for it was a wrong Nanabushu did,
that it should be thus as long as the world lasts ; and this is the way it
shall be when they who are to live here on earth in after-time
shall wish to do injury, they shall not fail. Not till they have
made bountiful offering, and not till the people have offered up a
dog, not till then shall they be in good grace. So accordingly shall
they be in bad grace who live very baneful lives. And this too, in
time, shall be the fate of Mighty-One.

And in a while did Mighty-One again make ready to do injury
to Black-Tail-of-a-Fish ; also (it kept up) till all of his children were
dead. And so his wife was now the only one not dead. In course
of time Mighty-One then next set in order his claws, the bear-
claws, to the number of eight; presently he beat upon his drum,
when away went his claws. And so by them was the woman visited.
And while Black-Tail-of-a-Fish was seated, then over backward
from where she was fell his wife. So thereupon did he try at once
to take out all of the claws. When he got them out, (he then beheld
that) they were clotted with blood.

And in a while again (Mighty-One) spoke, saying: "I will not
let Black-Tail-of-a-Fish survive. Come, you wampum beads, go
visit Black-Tail-of-a-Fish !" Now, four (were) the wampum beads
he laid upon his kettle-drum; he beat upon his kettle-drum, thence
departed the wampum beads. And then upon the heart of Black-
Tail-of-a-Fish they fell.

That he was visited by the wampum beads, Black-Tail-of-a-
Fish knew. Some coughing did Black-Tail-of-a-Fish. When he
brought up the wampum beads from inside, he then spoke, saying:
"To be pitied is Mighty-One, if he thinks that he can kill me.
Nought but a foolish notion is the mind of Mighty-One, if he thinks
that he can kill me."

Now, Mighty-One knew that he (had) failed to kill Black-Tail-
of-a-Fish. "Why, that is strange! Ay, but it is the fate of Black-
Tail-of-a-Fish to die. " So again to work set Mighty-One arranging

5^4

minawa uji'ta Conga1 pan 'i8i'u ucicimat uskanjl8, 'ifii'u uma'kug^n-
jima8, nicwaswid^c odocicima8. Mldac 'i8i'u ajipa'ki'ta*o*wat ini'u
umi'tigwa'ki'kon, ajimadcanit 'i8i'u odockanjimas.

Magwagu namadabit Ma'kadacigwan udodisigo uskainjl8. Mina-

5 wa aji*irsusut<mk, upld^nama i8i'u usk^nji8. Mi cigwa pitcinag

niskadisi Ma'kadacigwan. Ajiklkitut: "Tayoc abiding kago

ningatotag a8a'u Conga' pan, kaya nin ninga*irci'ton i*i* midawiwin

ka*i*cini'kada. "

Misa' minawa uci'ta Conga1 pan, udonapra* ko'ko'ko'O'w^n
10 kaya ka' kabiclyan; mlnlnj un$bi'a*t H*ma umi' tigwa' ki( kunk.
Cigwasa upa' ki' ta°wan umi' tigwa' ki'kon.

Misa' cigwa udisigut Ma'kadacigwan pin&siwa8, kagatidac
ubigwac kago; pindcina d^c ayawa8 'i8i'u pinasiwa8. Misa' iu
minawa ajrirsusut^nk. Misa untcita kaski*a*t, mlgu' iu ^niya-

15 nici*a*t; anic macki'ki udabqrtci' ton. " *AU, misa' iu kitabisag
mini'k antotawit a8a/u Conga' pan. £mb&sa' wlni't^m ningaya-
ci'tawa au. Kawln nlni'tam ningam5cit5tawasi, pinicigu winigu
wiyau ningagagwapa' kinawa. " Misa cigwa madci'tad kaya win
uji'tod iu un^m^nimltawigan. A'pidci ^notcigu udici'ton. Mldac

20 * i8i'u ka' kici' tat ajikigitut : " Ninga'irci1 ton^n kayabatci* toyan
nagamunan, ningawlto' kag Nanabucu tci'U'ji'toyan ini'u nagamu-
mm." Cigwa kiwawan^bi Ma'kadacigwan wi'irji'tod nagamunan.
Cigwadac unabi, anic kaya win utaiyawan mitikwa' ki'kon. Mid^c
iu wclwlnga ga'kina udaiyan migisa8, pa'taniwawan migisa8 udai-

25 yawa8. Kaya 'i8i'u kackibitag^na8 antacinit m^nidowanca8 udai-
yawa8 ' i8i'u kackibitag^na8, kaya ' i8i/u pinasiwayana8 ; minawa
mi'tigo8 wi'U'mitawa'tigomit. "Misa iu cigwa tcig^gwatci'^'g
Conga' pan.M

1 Translated by the editor.

8 Posts at the centre and ends of the ceremonial lodge.

565

his claws in order, those bear-claws of his, and to the number of
eight he arranged them in place. Accordingly, when he beat upon
his kettle-drum, thence departed those claws of his.

And while in his place was seated Black-Tail-of-a-Fish, he was
visited by the claws. When again he began to cough, he fetched
up from inside those claws. Then it was that to anger grew Black-
Tail-of-a-Fish. Then up he spoke, saying: "Just another time
shall I have something done to me by Mighty-One, and I
too shall (then) create that which shall be called the mystic
rite."

Thereupon again Mighty-One made ready, he placed an owl and
a pygmy-owl 1 (?) so that they sat up; these two he seated there
upon his kettle-drum. Presently he beat upon his kettle-drum.

Accordingly then was Black-Tail-of-a-Fish visited by the birds,
and truly by them was a way made into him ; and within his body
were the birds. So thereupon again he coughed. And since he was
determined to get them out, he then destroyed their power; now
some medicine he used: "Now, therefore, far enough has gone
what Mighty-One has been doing to me. Behold, in turn shall I
now do something to him. I shall not at first do him any harm,
but in the end I shall try to triumph over his body." Accordingly
then he too set to work buildijig a lodge of the mystic rite of magic
paint. Very careful in every kind of way was he to complete it.
Accordingly, when he was quite ready, he then spoke, saying: "I
shall compose the songs which I am going to use, I shall be helped
by Nanabushu to compose the songs." In a while was Black-
Tail-of-a-Fish comfortably seated in order to compose the songs.
So then he sat up, for he too owned a kettle-drum. And every
single kind of wampum bead he had, many the wampum beads
he had. And for magic pouches, [of the number of] all the small
animal-folk he had for magic pouches, so too the skins of birds;
besides, (there were) timbers which he intended using for posts in
the mystic rite.2 "The time is now at hand for me to make trial
of Mighty-One."

566

Anlc a'pidci usagra-n Ini'u ugwislsansan 'a8a'u Conga' pan.

"Taga, mlwaniniu ni'tam kagutcri'mag. Kawlnigu, niwina11-
zi' kawagu. " Cicigwanidac Ma' kadawani ayat. Cigwa ajina-
gamut :

5 "Wmanatacimag Conga' pa ugwistsan.

Wnuinatacimag Conga' pa ugwisisan. "

Micigwa ajimadcat, misa' kra*wikimotit kwlwisansan. Ka'plnat
antat ka'rjipa'kunat. "Misa wa£a'u ka'irkackibitaganiyan. "
Cigwadac ka'kicra't minawa ka'ixi'oxi'tod plndcigwasan. A'pi-
10 dac ka'klci'tod, "Kayabi kago niwHximadci'tciga. "

Minawa pacig ka*ixinanzi'kawat Conga' pan unltcanisini. Ka-
'plnat, cigwa ka'iximamawat 'iei/u udananlwini wl*u*gackipita-
ganit; pinic klnicwa' tcininiwan mi Ini'u udananiwan. Misa'
ga'kina klni'tamawat Ini'u unldcanisini. Midac cigwa krklkitut

15 Ma'kadacigwan: "Misa iu ninguting ka*ixiwabisit 'i8i'u anicinaba
mini'k ka*a-'klwank, ka*ixikanawandasut pacig 'a8a'u anicinaba.
Misa dac iu cigwa tcikutcrrmag Conga' pan wiwan. Kawasasa
kanabatc ningakacki*a*sL Taga, asinig niwin ningamaddra-g."
Ajipagitinat rrma omi'tigwa'ki'kunk, misa' madclbisowat asinig;

20 kipita'kuskagut a8a'u i'kwa, misa' kinibut Conga' pan wiwan.
Minawa ajikigitut Ma' kadacigwan : " Misa' ka*ixiwaba' k iu
midawiwin."

O'O'witi dac anint kibagitinawag igi'u anicinabag, cawanung
inaka' kaya. Midac nondamuwat kl*a-' tatinit, midac nayac

25 ki'pwawinanitinit. Kaga'tidac kimama' kadandamog (i8i'u krixi-
wabatinik. Misa 'i8i'u ka*ixiwuna'kunigawat wl' kagwaw&bama-

1 People of the creation are frequently referred to as the people turned loose,
let go, set adrift, by the manitou. By the manitou is meant Nanabushu.

567

Now, verY fond of his little son was that Mighty-One.

"Behold, that is the one upon whom I wish to make trial. Nay,
but I myself shall go to where he is." Now a rattle of black color
was there that he used. In a while he thus began to sing: —

" I wish to be wafted by the wind to where the little son of Mighty-One is,
I wish to be wafted by the wind to where the little son of Mighty-One is, "

It was then that thence he departed, whereupon he stole away the
little boy. On fetching him back to where he lived, he stripped
him of his skin. "This is the one that I shall use for a magic
pouch." And when he had finished (the magic pouch), he next
made a medicine-bag. And when he had finished it, "With some-
thing else (in my possession) do I now mean to go forth (from where
Mighty-One is)."

Over to where another child of Mighty-One was he went. After
fetching it home, he then took out its tongue, that he might make
a magic pouch of it; up to as many as eight tongues he got. And
now all the children of him he slew. Thereupon then spoke Black-
Tail-of-a-Fish, saying: "Thus in* after-time shall it be to the
people as long as the world lasts, it is a thing which the people
shall take upon themselves to keep in mind. It is now time for
me to make trial of the wife of Mighty-One. Not at all perhaps
shall I succeed with her. Now, stones (to the number of) four
will I send forth." As he laid them down upon his kettle-drum,
forthwith thence started the stones flying through space; when by
them the woman was hit, then accordingly was the wife of Mighty-
One dead. Again up spoke Black-Tail-of-a-Fish, saying: "Thus
shall it be with the mystic rite."

Now, off this way were part of the people1 turned adrift, away
towards the south. Accordingly they heard of (the rumor of)
them that were in a contest together, and of them being unable
to kill each other. And truly were they amazed at what had
happened. Thereupon then did they declare in assembly that

568

wat ini'u Ma'kadacigwanan. Ano'katcigan ajimawandci'towat;
a'pldac nlbiwa ka'a*yawat, cigwa Id* piningo' twa' tciwag. Midac
i8i'u a' pi wadisawat, ml cigwa klmlnawat *i8i'u ano'katcigan kaya
asaman. Misa cigwa klpagitinamawat 'i8iwa ano'katcigan kaya
5 ini'u asaman, cigwadac uganonawan: "Ambasa, micicinam 'i8i'u
macki'ki kaya nagamunan, tciwlndamawiyang ki'kinagu kago
kipagusanimigo. "

Anic i'kito Ma' kadacigwan : "MI iu kirrciwabak minik ka*a*'kl-
wank, wawasa' ta'u*ndcinatutamat 'i8i'u macki'ki kaya nagamunan,
io cro'widac piningotwa'tciyag. "

Anic, ml cigwa kaga klcl'tad Nanabucu oci'tod kadaswawa-
naga'k 'i8i'u midawiwin.

Ma'kadacigwan idac ugrkanoma 'i8i'u ininiwa8: "Kamlnininim

*i8i'u macki'ki kaya nagamunan kaya ga'kina gago ka'i'nabata'k

15 midawiwining. Midac 'i8i'u miziwa kawuntciki'kandank pitcinag

ka*a*nipimadisit, a'pidci dac ogasagi'ton anicinaba midawiwin."

Midac *i8i'u klmadci'tad Ma'kadacigwan mlgiwat iu macki'ki;
cigwadac kaya mi'tigwa'ki'kon kaya iu plndagan ldminat *i8i'u
ininiwa8; ga'kina gago kamlnat midac a' pi klmadci'tad 'i8i'u

20 klnagamu*a*t. A'pldac ka'ki'kandaminit, ka-ixikanonat: "Kawin
ka-i-ciklwaslm. KInawa kamadci'tam tatatclpan tcrrciwitoyag
midawiwin. Miziwadac tatapisatcra*yag *i8i/u midawiwin. Kumagu
a* pi wayabicklwat ta*a*ya; pa'kan ta-ixictciga, anic maniton
uga-i'gon tci -rcictcigat. '08owidac midawiwin kawl'ka tawakwa-

25 skasinon. 'A8a'u weyapicklwat klcpin wlmadcltank animi'kl
tanickadisi. Ugaplgwa*a*n 'i*i*u odana, misawa kiBtcimi8tcag *i8i'u
odana pot'c uganlgwa-a*n *a8a'u animi'kl. Klcpin kuta a'pidci

1 The ceremonial six, — north, south, east, west, above, below.

5^9

they would make an effort to see that Black-Tail-of-a-Fish. Some
goods then gathered they together; and when much they had, then
came six l of them to where he was. So thereupon, when they got
to where he was, they then gave him the goods and the tobacco.
And so, when they laid before him the goods and the tobacco,
they then spoke to him, saying: "Pray, do you give us of your
medicine and songs, that you may impart to us knowledge of every-
thing we desire of you."

Now said Black-Tail-of-a-Fish : "Thus shall it be as long
as the world lasts, from a great distance shall (the people)
go to ask for medicine and songs, in just this way as you six
have come."

Now, therefore, was Nanabushu nearly ready to complete the
various forms of the mystic rite that were to be.

So Black-Tail-of-a-Fish spoke to the men, saying: "I give you
the medicine and songs and every kind of thing that shall be used
in the mystic rite. Therefore on this account shall they wrho are
to live in after-time know of it everywhere, and exceedingly fond
of the mystic rite shall the people be."

Thereupon did Black-Tail-of-a-Fish set to work giving away the
medicine; and in a while the kettle-drum and the (bear-hide) case
(for the drum) did he give to the men; when he had given them
everything, it was then that he began singing to them. And when
they had learned (the songs), he then spoke to them, saying:
"You shall not go back home. You (are the ones who) shall go
forth to carry the mystic rite into different places. And every-
where that the mystic rite is to be, it shall suffice. And in course
of time a white race shall exist ; a different way shall they do, for
by manitous shall they be told what to do. Now, this mystic rite
shall never come to an end. Should the white race ever desire to
speak ill of it, the Thunderers would become angry. They would
destroy the towns, even if the towns be of great size, yet in good
earnest would the Thunderers lay them in ruins. If in truth the

570

wl'pa'pinantank *a8a'u weyabicklwat, mri*'u ka*rcictcigat *a8a/u
wagimawit pinasi; a'pidci manidowi, kawin kago ugabwanawi' tosln ;
pocka kistci'a'stnln mlgu iu tcinigwawat. Mldac 'i8i'u ka'trndci-
manidowantank *i8i'u midawiwin. Mri*'u icimadcag* Pamadac
5 klgi'kayan mH*'u mlnawa tcrirdisiguyak. Misawa ga'kina
klnibuyak, po' tc Igi'u kinitcanisiwag tanipimadisiwag. Magica
kaya kocisiwag anipimadisiwat *i8i'u a'pi nibuyan. Mlziwa
nrwiwanamaniu. Mldac iu pitdnag tcimacki'Idwiyan," i'kito
Ma'kadacigwan. " Pitclnagidac ningapindigawa 'aea'u Conga* pan,

10 niwlgagwawangawra*. Kawin nin kayabi ninickrrgusi wa8a/u
Conga' pa11. KIcpin a'tanawa'a'g *i8i'u kra'*ta'tiyank igi'u
nitcanisinanig kaya. igi'u niwitigamaganinanig, misa' 'i8i/u
tcimino'rciwabak o a'ki'. Kaya klnawadac kiga kanoniguwa
wa£a'u anicinaba andasondanimak, nlwin kiga'ixam; klnawadac

15 klgakanoniguwa 'a8a'u anicinaba. KIcpin wamidawidcin, mlni'k
pimadisiwin, klcpin a'pidci kwaya'k icictcigat 'a8a'u anicinaba;
kicpinidac mamacit 'aVu anicinaba kagu' mlna'kagun *i8i'u
pimadisiwin. Kitigunan Nanabucu tcrixictcigayang, ml au
kitogimaminan. "

20 Anlc ningutwa'tciwa8 ininiwa8 kawudisigut. Ti'widac oganona8:
"Cigwadac Igi'u ninj owati ki'tci a'klwunk, pajik ta'ixa tcima-
dcitot pimadisiwin, kaya oma icpiming ta'ixa, kaya win pimadisi-
win ugagikapin. Mini'kidac kagicigowank mri*'u mini'k tcitabisag
mini'k maninaguk (i8i'u pimadisiwin. Ambasano, mrr/u icimad-

25 cayu' k tci*a*wigabaciyak. Kinawasa' klgabawaniguwa * a8a/u
anicinaba. Mrrma ka*irndciki'kandank misawa agawa pimadisit
*a8a'u anicinaba. KIcpin cawanimak wrkwatci'r'k tclrnabandank

1 "Mystic rite" and "life" are synonymous. In a great myth which is wanting
in this collection — the myth of the Otter bringing life to the people — is nar-
rated the bringing of the mystic rite from the east; and everywhere the Otter

57i

white race should make so much fun of it as this, then such is what
that bird would do that is chief; very much of a manitou is he, in
nothing could he fail; even though it be a great rock, yet that would
he smash to pieces. Therefore on that account would they regard
the mystic rite as manitou. Therefore go you hence. Not till I
have reached old age shall you then be visited again. Even if you
all be dead, yet of necessity shall your children be living on. And
perhaps your grandchildren may still be alive when I die. All over
(my body) shall I be painted red with magic paint. And then
later I shall become medicine," said Black-Tail-of-a-Fish. "And
by and by I shall go into where Mighty-One is, I wish to see if
I can prevail over him to be gentle. No longer am I angered by
Mighty-One. If I can make him cease from his anger, (which
he got) when we were in a contest over those children and wives
of ours, then accordingly shall it be well with this earth. And
you too, you shall be called upon by the people (coming) from
every direction from whence blow the winds, into four (direc-
tions) shall you go hence; and you too shall be called upon by
the people. Should they ever wish the mystic rite, then give
them life,1 if exceedingly careful the people be to perform it
aright; but if the people fail to conform to it, (then) do not grant
them life. (Thus) were we told by Nanabushu to do, for he is
our chief."

Now, six was the number of men by whom he was visited. And
to them he spoke, saying: "And now those two (shall go) to yonder
great world, one shall go to take life, and one shall go up here
above, he too shall have life with him. And as long as the sky
shall last is how long that life shall last which I have given you.
Behold, therefore, do you proceed to the places where you are
to abide. You (are they who) shall be dreamed of by the people.
By such means shall the people know how near the end of life

stopped was a lodge put up, and there life was left; they that entered in obtained
life. The path of the Otter is the path of life.

572

*i8i'u tcimidawit *a8a'u anicinaba ml'r'u tcipimadisit. Kaya nlna-
wintigu pitcin^g ingutci mVI*i*ci'a*nta'kImin Conga'pa11 nibuyang.
Kawin iwiti ka*i*cawat Igi'u kanibowat ninga'i'caslmin, ingutcigu
kaya nlnawint ninga'U'ntcinanagatawanimanan 'a8a'u ^nicinaba.
5 MIsa' iu madcag."

Kaga't nlwin kl'rcawat andasontanimak, kaya tibicko' k^mig,
kaya iwiti klcigunk. MIsa' cigwa kimadcat Ma' kadacigw^n icat
Ini'u Conga* pan. Cigwa opindigawan. Kunigln, upa'prrgon.
Ma'katacigw^ udigon: "Kawin kayabi kinickrrsl. Acwln kra'-
10 ' pidcinanatwa Igi'u nimtcanis^g kidanicki? Anicadac win klyan-
da'klwag. Pama ninga*u*disag Igi'u ninitcanisag. Kaya kin ml
tibicko ka*i'ci'a*yay^n a'pl nag^ttamank o86 a'ki'. Pitcmag ta'i'ci-
wab^t ' a8a'u anicinaba tci *ar ni'a* ' klwank ninguting tci *a * ' tatit
*i8i'u unldcanisa8. "

15 Caylgwadac klglkito minawa Conga'pa11: "Tayoc kago ka*i'cic-
tcigamin, kitigunan Nanabucu; minawa pa'kan, kaya't papimadi-
sinit, kawin wo86 ka'uxi'tot Nanabucu 'i8i'u a'ki, kaya't iwiti papi-
madisinit anicinaba8. KIcigunkidac tac^nicinaba. "

Ma'kadacigwanidac kcinona: " Nanzi'kau Igi'u ^nicinabag. "

20 Kaga't ajimadcat Ma'kadacigwqui, klkacki'O' kri'cat icpiming.
Ow&b^ma8 Wu anicinaba8, ajikanonat: "A'kawa klwlw&bamigowa
Conga'pa* andaswawanagisiyag paba'kan acimanitowiyag, ml iu
kabit^ciyag tcipicaiyag. "

1 The idea here is that something is to be done for the people who are to come
in the future, and for the people who have lived in the world which Nanabushu
had made.

573

they are. When you take pity upon them, do try to have the
people dream of being in the mystic rite, so that then they may
live. And as for us ourselves, in time to another place do
Mighty-One and I intend to go when we die. Not shall we go
to that place where will go they who are to die, for from a cer-
tain place shall we too keep watch over the people. Therefore
now do you depart."

Truly went they into the four directions from whence blow the
winds, and to the other side of the underworld, and yonder into
the sky. It was then that thence departed Black-Tail-of-a-Fish to
to go to where Mighty-One was. In a while he went into where he
was. Lo, he was smiled upon by him. Black-Tail-of-a-Fish was
told by him: "No longer do you anger me. How could you
anger me, when you really did not kill those children of mine?
Simply to another land have they gone. After a while I shall
go to where those children of mine are. And the same thing
shall happen with you as with me when we leave this world. In
after-time it shall so come to pass that till the end of the world
the people will sometimes strive against one another, with their
children up for a wager."

And in a while up spoke Mighty-One again, saying: " There is
still something else for us to do, we have been told so by Nanabushu ;
(it is) something different, (it is) for them who of yore have been
living, not of this world which Nanabushu has created, but for
the people that have been living since the far distant past.1 People
of the sky shall they be."

And Black-Tail-of-a-Fish was told (in these words): "Do you
fetch those people. "

Truly thence departed Black-Tail-of-a-Fish, he was able to go to
(the region) on high. On seeing the people, he then spoke to them,
saying: " For a little while is it desired of you to be seen by Mighty-
One in as full number as there are of you, and according as you
differ one from another as manitous, thus of all there are of you
shall you come."

574

Misa' gaga't ajimadcawat. Cigwadac udotisawan Ini'u Conga-
'pan. Cigwa kigito Conga' pan: "Misa' cigwa wlkanoninaguk
mano kaya kinawa tciwicawanimak ariicinaba. Cigwa' kiki'kino-
'a'matim *i8i'u midawiwin katasing. Kini'tamiwadac kiganoni.
5 ninim tciwlgagwa/i'ciwapisiyag 'i8i'wa tciwlcawanimag anicinaba.
Ambasano ki'kino'a'maw1 'a8a'u anicinaba mH*'u ka'irndcrrci'rnt
anicinaba tcrirtci'tcagut. Midax: *i8i'u kagi'kino*a"mawak 'iBi'u
tcinibat; mri-ma tciki'kino'a'mawak 'i'i'wa, papacig. Gaga't
win kawin ga'kina kawlndatmawasiwawa 'a8a/u anicinaba, pamagu
io kagwatagi'tot *a8a'u aWnotel kl*i*gwicimut ml pitclnag tcicawa-
nimag. Windamawi'k ka'ixictcigat 'i8i'u tcitcisa'kit kaya *i8i'u
tcinanatawi*i*tit. "

Cigwadac kl'kagigitowag atiso'kanag. KH* 'kitowagidac : " Kawin
kago kita'r'kitoslmin, intawa minawa anint tanantumawag igi'u

15 manitog. Nawatc kaba't^nlnimin, kawin tatabisasinon (i8i'u tcica-
wanimank 'a8a/u anicinaba."

Kaga't ajimadcat sagaswa*i*wat. Mid^c tibicko'kamig ayat
kifltcimanito ml awati nanisananimint tciw^ningwacimat ini'u
anicinaban. Kaya win mi' tig sagaswa'a*; kaya d^c mici'ka11

20 sagaswa'a* ; andaswawanagisinit manitowa'i'ca8 kaya ka'kina
pinaciya8. A'pidcisa' pa'taninowag sagaswa'i'ntwa. A'pidqic
ka'kicabiwat cigwa kigito Ma' kadacigwan : "Misa cigwa tciwuna-
'kunigayank ka*ixiwabak. Cigwa kV kicictcigata *i8i'u midawiwin.
Midac a'ta iu magica tagwinawH'ciwapisi *a8a'u anicinaba. Kinan-

25 tawanimigomidac tciki' kimravmawag ' a8a'u abinotcl pamagu ka'i'g-
wicimutcin. Kawin win ickwatc kagi'kino-^'mawasiwawa *a8a'u
abinotci, panimagu kagwatagi* tot mri*'u tcicawanimag kawin-

1 Myths are thought of as conscious beings, with powers of thought and action.
The Thunderers, the six ceremonial directions, trees, rocks, fire, wind, and the
manitou by whom one is blessed in fasting and vigil, and all the rest told of in
myths, — these are the mythical beings.

575

Thereupon truly departed they thence. And in a while were
they come to where Mighty-One was. Presently up spoke Mighty-
One, saying: "Therefore now do I wish to speak to you, in order
that you too may willingly take pity upon the people. Already
has it been taught how many degrees there shall be of the mystic
rite. And to you now in turn do I speak, in the hope that you will
try to be so disposed that you will bless the people. Therefore do
you instruct the people, for they have been so created as to be
possessed of a soul. And so it shall be for you to show them how
to sleep; for it is there that you shall teach them these things,
each one by himself. Yet truly not to all the people shall you
communicate tidings, not till they as children have suffered hard-
ship while fasting shall you then grant them blessing. Do you
impart to them the way they should do, that they may soothsay
and heal by sorcery. "

And for a while did the mythical beings l hold forth in talk. And
they said: "Nothing should we say now, but rather let still more
of the manitous be asked to come. Let there be more of us, lest
there be not enough to bless the people."

Truly then departed one, carrying the message to come and
smoke. It was the great manitou that abides on the farther side of
the underworld, it was of him that rose the fear that he might
cause the people to dream in a wrong kind of way. Now, the Tree
was also asked to come to smoke; so too was the Snapping-Turtle ;
every one of the small animal-folk, and all the little birds. Very
numerous were they that were asked to come to smoke. And when
they were all seated, then up spoke Black-Tail-of-a-Fish, saying:
"The time is now at hand for us to decree in assembly how it
shall be in the future. Already now is the mystic rite created.
The one thing yet remaining (is that) perhaps the people may
not know how to go through life. It is desired of you to teach
the children who in times to come shall fast. Not at the very
last shall you teach the children, not till they have been in
distress shall you then show them how it will be with them in

576

tamawawa ka*i*natisit— kama gaya wlki'kat kaya dac tcini'tatcl-
sa'kit kaya dac tcini'tananantawrrwat. "

Cigwadac inowa mrkina'k. "KInisa kanlganis rr'u tciwlnta-
mawat anicinaba wani'tatclsa'klt."

5 Mi' kina' kidac ajikigitut : " MIsa' iu ka'ixiwl1 kwatci' toyan
tcri'natisiyan. "

"Kaya kin, mi'tig! klgawlntamawa *a8a'u anicinaba wagutugwan
wa'irntcitcisa'klt. "

Mlnawa kanona tibicko' kamig abit kistcimanido: "Anic klnidac
10 mro'witi ni'tam ka-rcikanoni'k anicinaba (i8i'u wamitawitcin
'i8i'wa kaya w&tcisa( kltcin kaya igi wlnanantawri'wat. "

Mlnawa kigito tibicko'kamig ki8'tcimanito: "Aye8, gagat
ningi'tcimatcrixiwabis, pamagu a'pidci mino*i*ciwabisit au ani-
cinaba ningawlto' kawa. Kawlnidac win ningawito' kawasl awa-
15 gwan kaba* pinantamogwan 'i8i'u mitawiwin kaya dacigu anda-
sininig kamanido'kat 'a8a'u anicinaba."

Mlnawa kigito 'asa'u Conga4 pan, udinan: "Kitigosa kini'tam
tcibabamimi'k (aVu anicinaba. Misagu nln win ka*i*ciwabisiyan."

Ga'kina dac una'kwa'tago wltcimanido.
20 "Migu iu ga'kina ka*i*ciwabisiyank kanantu'tago kamadwa'N
' kitoyan. Kicpin tapimadisi inat ' a8a'u ka*a*' kusit, migu iu
ka'ixiwabak; kaya tanibu inat au anicinaba, migu iu katiciwa-
bak."

1 Translated by me on the basis of Jones's notes. No connected translation
was given by Jones. I have taken the responsibility of shifting this paragraph,

577

after-life — if they wish to live till old age, or if they wish to
know how to be good soothsayers, or if they wish to be good at
healing with sorcery."

And in a while Snapping-Turtle was pointed to with the finger.
"You shall play leading part in giving knowledge to them who wish
to be skilled in soothsaying/'

So then up spoke Snapping-Turtle: "This is the way I shall
try to be." l

"And you, O Tree! you shall communicate to the people what-
soever they may divine. "

Next the great manitou that abides on the farther side of
the underworld was addressed (in these words): "And now you
too, in turn, shall be called upon by the people hereabouts,
whenever they desire to perform the mystic rite, and when-
ever they wish to divine, and whenever they hope to heal with
sorcery."

Next spoke the great manitou of the other side of the
underworld: "Yea, truly am I prone to an exceedingly bane-
ful nature, and not till the people live upright lives will I be of
help to them. And I surely will give no aid to any one what-
ever that would hold up the mystic rite to ridicule, or any
other thing which the people do to get into rapport with the
manitou."

Next spoke Mighty-One, he said to him: "It is told of you that
you shall be the first to be mentioned by the people. Now, that is
the way I myself shall be."

And by all his fellow-manitous was he met with approval.

"Thus accordingly shall we all do, we shall give ear to what
you may say. If you say of them who shall be sick (that)
they will live, then such shall come to pass; and if you say of
the people (that) they will die, then that is what shall happen."

which in the Ojibwa original preceded the speech of the great manitou of the other
side of the underworld, — an obviously wrong position. — T. M.

578

Mlnawadac kigito tibicko* Kamig tadmanidn: "Anlc kitinini-
ninim, pamagu a'pidci minusag nantupimadisiwinawin mi pitclnag
tcikanoninaguk tcipimadisit 'a8a'u anicinaba. Kaga'tidac nimin-
wantam aclyag. Au anicinaba kaya nlnisa' ningawito'tawa, pangi
5 kacki'a'iwisiwin nindaiyan. Misa' iu mini'k kaya nin ajina'kwa-
'taman H*ma wantcisagaswa*i*tiyag. Kaya nlnidac klwinda-
moninim, ozam pangi kidiciwintamawawa 'a8a'u anicinaba tcipima-
disit. Kawin win ningut ningutwa'k tasubibon 'i8i'u kidiciwln-
damawasiwawa misawa anawiki'katcin *a8a'u pamadisit oma a' king.

10 Nongum kidicim tcinigam' taman iciwabat. Kitininininim a'pidci
kwaya'k ka*rciwabisit 'a8a'u anicinaba. pinicigu nicwa'k tatasubi-
bonagisi ml pitclnag kirixikawi'ke'kat. Misa i'u katiciwabak
wandci( kitoyan kaya wan tcinan taman. Kinawa, manitotug! nin-
go' ki' kinonowin mi glnawa iu abiding kicigat ka'i'tamag kaya

15 ka*rnantamag. Anlc misa' i'u cigwa ickwasagaswa'rtiyank, misa
cigwa tcigakiwayank. "

Misa gaga't kiklwawat.

Cigwadac ki' kanonitiwag, Ma' katacigwan ugi'kanonan Conga-

'pa: "Kawin kago kimisabanta'a'siwanan *aea'u anicinaba 'i8i'wa

20 anigu'kwag ogou a'ki tcitabisag kamanito'kat 'a8a'u anicinaba.

Conga' pan> kimanidowi. Kanagago kita'i'cikaskra'wisisi ii'wa

ka * i -cictcigayamban ? ' '

Ajiklkitutidac Conga* pan: "Ma' katacigwan, kawln kuta kita-
pa'kinawisi kago wrrcictcigayan."
25 Mlnawadac ajiklgikitut Ma' katacigwan : "KIwindamon amantc
a' pi kanibuwanan niwru*namaniu. "

1 Of the mystic rite.

579

And again spoke the manitou of the other side of the under-
world: "Now I say to you, not till the seeking after life
has been very carefully done according to the rules 1 will I
then tell you that the people shall live. And truly am I pleased
with what you have said to me. The people do I also intend
to help, for a little power do I have. And now this is all that
I have to give in reply concerning those things for which we
have come together to smoke. And I also say to you, too
brief is the life you have told the people that they would live.
Not even so many as one hundred winters have you promised
them, despite the truth that till old age would the living
be here on earth. Just now have you told me that I should
have leading place in what is to be. Now I declare to you
that the people who hereafter live very straightforward lives
shall reach the age of as many as two hundred winters.
That therefore it thus shall be, is reason why I say and
why I will. You, O manitous! one revolving cycle of the
seasons is what you shall call and regard as but a single
day. So therefore is it now for us to bring the smoking
in assembly to an end, it is now time for us all to return
home. "

Thereupon truly back home they went.

In a while they conversed together. Black-Tail-of-a-Fish spoke
to Mighty-One, saying: "Nothing have we plainly shown to the
people of what in all the length and breadth of this world is of
sufficient store for the people to use when doing things manitou.
Mighty-One, you are a manitou. Have you no other power that
you can do?"

So then up spoke Mighty-One, saying: "Black-Tail-of-a-Fish,
you really could not prevail over me in anything that you would
want to do."

Now, again spoke Black-Tail-of-a-Fish, saying: "I tell you
(this), that whenever comes the time for me to die, I shall then
become magic paint."

58o

Cigwadac ajiklgigitut Conga* pan: "0U, migwetc kitinin. W&-
*rcra*t 'aea'u anicinaba mlgu iu kaya nin ka#rcikacki*toyan."

Midac 'i£i'u cigwa klkigitut Ma* katacigwan : "Mlsa iu naga-
ninan." Midac klmadcat, ki'kiwat antat icat Ma'kadacigwan.

65. Mighty-One, Black-Tail-of-a-Fish, and the Mystic Rite.

5 Anicna aniwa'k ocisan udaiyawan *a8a'u Conga* pan, pinicidac
ki*tci'kwawiwan. Anic, mri,/u cigwa a'pidci agawa kacki'tot
pimusat; cigwadac atawisa'kiru* Conga' pan. Ningutingidac
madca awi i'kwa manisat. Caclngicink Conga* pan madwa*i'sawan
ocisan. " Ambasano ningawlkackitciwrrcayan ! Ninganagatan

10 (i£i'u nlyau, nocisidac ningamina. " Cigwa kawuta' pinank usa-
'ka*u*nan, — anic nlnj ininiwan Ini'u usa'ka-irnan, — madca icat ini'u
ocisan manisanit. Magwagu tacimanisat i'kwa pldasamusawan
omicomisan. "Ambasa, nojis, pisindawicin WcH'ninan! Misa'
cigwa winaganinan, niwimadca. Mackwat kanaganinan, kiwina-

15 gatamon *aea'u kwiwisans. "

Anic ki'tcinanagatawantam *a8a'u i'kwa. Kawin wi'ka ugi'ka-
nimasin omicomisan kago wl'ka tcipimatcl*i*nanimat. Ajiganonat:
"Anin, nimicomis, w&'ixictcigayan *i8i'u winagatamawiyan kwiwi-
sans ?"

2q "Nojis, kagu' anwa*tawici'kan, miguca iu ickwatc kaganoninan;
mlgu oma tcinibuyan. Kai'cictcigayan tcinibuyan: Kinibuyan-
idac m5'kuman dac kamanon kagickican oowa, picicigidac ninga-
wanamaniu. Miziwa kawin ningutci kigawabinisi 'i8i'u nlyau. Midac

58i

And in a while then spoke Mighty-One, saying: "Oh, (my)
thanks I give to you. In whatever way you intend to act upon
the people, in that same way shall I also be able to do."

Thereupon spoke Black-Tail-of-a-Fish, saying: "Accordingly
then do I now leave you." And so hence he departed, back on
his homeward way went Black-Tail-of-a-Fish.

65. Mighty-One, Black-Tail-of-a-Fish, and the Mystic Rite.

Now, several grandchildren did Mighty-One have, and some had
come to be grown-up women. Well, it was then that he could
scarcely even walk; and in a while with a cane on either hand walked
Mighty-One. Now, once departed (one of) the women to gather
fire- wood. While lying (upon his pallet), Mighty-One (heard) the
sound of his grandchild chopping wood. "Would that I might be
able to go over there! I am going to leave my body here, to my
grandchild will I leave it." Presently, taking up his canes, — for
two were those canes of his, — he set out to go to where his grand-
child was gathering fire-wood. And hither to the place, while the
woman was gathering fire-wood, came her grandfather walking
along. "Come, my grandchild, listen to what I shall say to you!
The time has now come when I shall leave you, I intend to go away.
But, notwithstanding my leaving you, I shall leave with you a
boy."

Now, in deep meditation was the woman. Never had she known
of her grandfather in an evil-minded way towards her. Then she
spoke to him, saying: "My grandfather, how are you going to
bring it about to leave with me a boy?"

"My grandchild, do not fail to heed my words, for this is the
last time that I shall speak with you; it is now that I should die.
(What) you shall do when I die (is this) : now, when I die, do you
take a knife (and) cut here, for I shall be changed wholly into
magic paint. No part of my whole body shall you fling away. It
is by this that you (and all) shall be sustained, magic paint is what

582

iu kapamri*guyag, wanaman ka'i'cini'kadank *a8a'u anicinaba.
Wa'a'widac kwlwisans tamanidowi. Ayangwamisin, nojis, wawani
icictcigayu'k. Miziwa tanontam 'a8a'u anicinaba. Ayangwamisin,
wawani wlni'tawigi au kwlwisans." MIsagu cigwa picigwatci'a't
5 ocisan, mlsa' kra^pitwawasigat.

Atawa, i'kwa mH''u kinibunit Ini'u omicomisan. Wagunanlwi-

nan ubacicwan rrma unintclning, midac 'i8i'u kumiginln kaga't

picicig wanamanan unintclning. Wagunanlwinan uglwawananan.

Mlsa cayigwa klmadcl'kawat Ini'u omicomisan. Kltacl'kawat
10 miziwa, migu iu pijicikwanamanan. Midac isi'u ajipasank 'i8i'u

wiyawini. Kaga't ki'tcimama'kadantam Wu inamanisutawat.

Miziwa uda' ton umacki' kim macki' ki* kanat Ini'u omicomisan.

Cigwadac ka' klcictcigat mlsa' iu madcat, icat Ma'kadacigwanan.

Ka'tagwicin ajikanonat: "Mama'katc mlsa a'pana krixkwami-
15 comisiyan." Ajiganonigut: " Nojis, kagu' ningutci wabina'kan

*a8a'u kimicomis, mlginlnri*'" miziwa wa'tabisag anigu'kwag

a'ki. Pitcinag taba'tinlni kanantutamok. "

Mlsa' cigwa wl'klwat *a8a'u i'kwa, " Nojis, ambasano, ayangwa-
misin!" udigon. Anijimadcat, "Pitcinag taba'tanini 'a8a'u kanan-
20 tutamok, " udigon.

Mlsa' kaga't cigwa madci'kawint nantutamawint Ini'u wanama-
nan. Anawidac papangl migiwa, mlbo'tc nondasanit. Anawigu
papangl migiwa, kagatsa nlbiwa udaiyan ano'katcigan mini'k
manint. Aba* pic ning5'ki'kinoniwin ani'a'waninik ml cigwa
25 Id'tabisanik moskinanik *i8i'u antawat ano'katcigan. Kumagu
a'pl cigwa kago ici*a*yat ugi'kaniman abinotclyan ayawat. "Mi-

5»3

the people shall call it. And this boy shall be a manitou being.
Be heedful, my grandchild, with care do you (and the others) act
upon it. Everywhere shall the people hear about it. Be zealous,
in the right way do you bring up the boy.** Thereupon he then
had carnal knowledge of his grandchild, and while having it he
wasted his life away.

Alas ! now dead was the woman's grandfather. What should she
do but cut a slice off his finger, whereupon to her surprise there
really was nothing but magic paint (to be seen) upon his hand.
What should she then do but carry him home upon her back. It
was then that she went to work upon her grandfather. After she
had finished with him all over, then (she beheld) absolutely nothing
but magic paint. Thereupon she then put his body in place to
dry. Of a truth, greatly amazed was she to see that she had turned
him into magic paint. In every place she put her medicine while
engaged in drawing the remedy from her grandfather. And in a
while, when she had finished, she then departed, she went to where
Black-Tail-of-a-Fish was. When she got there, she spoke to him,
saying: "It is strange since my grandfather is no more." Then
was she addressed by him saying: "My grandchild, do not fling
away (any part of) your grandfather, for from that is there to be
(magic paint) enough for the whole earth throughout its length
and breadth. In time to come many shall they be that will ask it
of you."

And so, when the woman was about to come away, "My grand-
child, I beg of you, do show zeal!" she was told. Then, as she set
forth upon her way, "In time to come many shall they be that
will ask it of you, " she was told.

Thereupon truly did they then begin upon her, going to her for
the magic paint. Even though but little at a time she gave away,
yet of necessity there was not enough to go around. Even though
but little at a time she gave away, yet truly much she had in the
way of goods that were given her in plenty. By the time that a
cycle of the seasons came round, was when there were goods enough

5»4

iiiawlni i /u iiimicdmis ka-i*cit, cigwa aci'ai'yayan, " inantam. Nin-
gutingigu abinotclyan owabaman. A'pidci ocawaniman kaya iu
wawani totawat; ningutingsa cigwa uni'tawigra'n. Misa cayigwa
kV tabwayandank. Misa gaga't a*i*'kitunit ka'i'ciwabatinik.

5 Misa cigwa Ma'kadacigwan ajiwabamat. "Nojis, ambasano,
tabwa'tawicin ka*rninan, intawa mlcicin 'a8a'u kwlwisans."

"Atawa! acimadci!" i'kito 'a8a'u i'kwa. "Nimicomis, kawin
nindakacki' tosin tcrixtcigayan. Magica nindabata' tciga. KIcpin
a' ta iji' pan nimicomis nindagijictciga. Indawadac pa' kanisit

10 kagwatclm." Minawa uganonan *a8a'u i'kwa: "Nimicomis, kawl-
nina kita kacki'tosln tibicko ka"i*jictcigat Conga' pan?" Ajigano-
nigut omicomisan: "Nojis, miginlnri''u katiciwaba' k, anint au
anicinaba ogakacki'ton i'i'wa tciwldigasik; ml awa kaginik kabi-
madisit kawin wi'ka tawa' kwayaslwan Ini'u utci8'tcagwan. KIcpin

15 dac win awagwan a'pidci kabicigwatisigwan, ml au abiding a'ta
tayanda'kl. Intawa dac mano ayau *a8a'u kigwisis ml*i*'u icikiwan. "

Cigwadac inandam: "Anic ka'ixictcigayan 'o8o/u tcra*yawag
'a8a'u kwlwisans? Taga, ningawigagwatcima nintogimam." Aji-
madcat, Nanabucowan icat. A* pi pandigawat o'kumisan owitiga-
20 mani. Cigwa ajiganonat: "Nintogimam! Kipigagwatcimin anln
kirixictcigayan, mlgu iu ajipajiguyan. Kawlnina kitakacki'tosln
'i8i'u awlya tciwltci*a*yawag?"

Nanabucu dac oganonan: "Awanan nantawanimat tinowa, kama
gaya i'kwa wlwltcaiyawat? awagwanigu w&*a*yawat klgamlnin."
25 Nanabucudac kanona : "Kwlwisans."

585

to fill the place where she (and others) dwelt. In due course of
time, when feeling something the matter with her, she knew that
she was with child. "This is no doubt according to what my
grandfather had foretold of me, this state that I now am in,"
she thought. So by and by she bore a child. Very affectionate
was she with (the boy), and tenderly she cared for him; and in
the time that went on she reared him. And so now did she believe
what (her grandfather had said) when he told of what would
happen..

It was then that Black-Tail-of-a-Fish saw her. "My grandchild,
do what I shall say to you, better [had you] give me the boy. "

"Ah, me! what a thought!" said the woman. "My grandfather,
I could not do such a thing. Perhaps I would be doing a misdeed.
If only my grandfather had told me, I would do it. So therefore
[had you] better ask some other (for her child)." Again spoke the
woman to him, saying: "My grandfather, could you not do the
same as Mighty-One did?" Then was she addressed by her grand-
father saying: "My grandchild, this is truly the way it shall be,
some of the people shall be able not to marry ; these are they that
shall live eternally, never shall there be any end of their souls.
And if any be very guilty of sexual defilement, the same shall
pass but a single existence (in another world). Accordingly, then,
if you like, just you keep your boy. Therefore go you back home. "

And in a while he thought: "How shall I bring this about that I
may have a boy? Well, I will go ask my chief. " Then he departed,
to where Nanabushu was he went. When he went into where
(Nanabushu) was, (he saw that) he was living with his grand-
mother. Presently he spoke to him, saying: "O my chief! I have
come to ask you what I shall do, for I am now alone. Could you
not bring it about so that I might have some one to live with?"

And Nanabushu spoke to him, saying: "What sort of person
would you prefer, or is it with a woman that you would live? for
whomsoever you would have I will give you." And Nanabushu
was told: "A boy."

586

"Aye8, ningakacki'ton tcimininan 'a£a'u kwlwisans." Misa
gaga't utocra'n Nanabucu ini'u kwiwisansan. Ka'klci'rmint
midac * i"i,u kanonint Ma'katacigwan: "Ambasano, windamawicin
wagunan wS'rnabatcra-t 'a8a'u mamwa'tc kwlwisans wl*a*yawat!"
5 Ma'kadacigwanidac ajikigitut: "Ka, anicasa' cigwa ningi'ka.
midac * iEi/u wa^irndcra-yawag 'aea'u kwlwisans. KIwindamon,
Nanabucu, cigwa kaga ningawigi' ka. Nlwiwanamaniu nasab
ka'ixi'a-yat Conga'pa11, mi*r'u nasab ka*i*ci*a*yayan. Misa iu
mini'k pa-i'jiwlndamonan. " Ajimadcat Ma' kadacigwan kiwawinat
io Ini'uabinotciyan. Cigwa tagwicinog V'i*ma andawat. Ningutingsa
cigwa ugi' kandan winibut ; anitibi* katinik. Ajikanonat ini'u
kwiwisansan: "Ambasano, nondawicin ka*i*ninan!"

Anic mri,/u aciwabisinit ini'u kwiwisansan, kawin wi'ka wlsi-
nislwan.

15 "Midac 'i£i'u nongum tibika'k nimadca, migu iu kaga't wina-
ganinan. Ambasano, n5jis! ayangwamisin 'i8i'u tcitabwa* tawiyan ! -
Kagu' wabinici' kan ! Migu iu klnibuyan madcl'kawicin. Ni'tam
mo'kuman kru*da'pinaman, pacicucin i*rma ka'kiganang. Kic-
pinidac kaga't wanamaniwiyan, kagu ningutci pangi wabinici'kan.

20 Misagu iu tcibasaman (igi'u mya'u nlya/u. Ayangwamisin; nibiwa
kago kiga*u'ndci"u*ndisigun i£i'u niya'u. Anicinaba nibiwa kigapl-
Wclbamik. H'witac ka'i'nantaman pa'irntabank mri*witi wa*ixi-
kiwayan. Ningutingidac kaya kin kiganip, mri'witi kabicayan.
Kawin kago kamanasisimin. Pitclnag taba'tinini *a8a'u kamidawit.

25 Midac iwiti ka*u*ndci*a*ndutawank awiya Wctmitawitcin."

Mldac *i£i'u cigwa ki' tibi* kadinik. Kwaskusit kwlwisans, awani-
ban anukanonat. A'tawa! mawicai'tug kanibunit omicomisan.

587

"Yes, I shall be able to grant you a boy." Thereupon, in truth,
Nanabushu created the boy. When (the boy) was created, then
was Black-Tail-of-a-Fish told: "Pray, do tell me what you intend
doing with this boy whom you have so anxiously desired!"

And Black-Tail-of-a-Fish spoke, saying: "Why, only that I am
now growing old, is the reason why I want to have a boy. I tell
you, Nanabushu, now am I nearly come to the end of my old age.
I expect to become magic paint in the same way that Mighty-One
became, in that same form shall I become. That is all that I have
to tell you about." Then departed Black-Tail-of-a-Fish, home he
went with the child. In a while they were come at home. By and
by he then knew that he was going to die; it was at the coming-on
of night. He then spoke to the boy, saying: "Pray, harken to
what I shall say to you!"

Now, this was the nature of the boy, never had he eaten
food.

"Therefore now, during this night, shall I depart, for truly do
I intend leaving you behind. Come, my grandchild! do be careful
in paying heed to my words ! Do not throw me away ! Accordingly,
when I die, do you begin upon me. When first you have taken up
a knife, do you slice a piece from my chest. And if I really become
magic paint, do not fling a particle of me away. And so then do
you put my body in place to dry. Be heedful; with many things
shall you become enriched by reason of my body. By the people
many in number shall you be visited and seen. And the thought
that you should keep in mind is, that to yonder place from whence
comes the dawn is where I hope to go home. And some time
shall you too die, to yonder place is where you shall come. Of
nothing shall we be in want. In after-time many shall they be
that will perform the mystic rite. It is from that place that
we shall wait, listening to the sound of them performing the
mystic rite."

And so now it was night. When from sleep the boy awoke, gone
was he whom he addressed in vain. Alas! long since must his

5»8

Kagatsa ki8tci anigu'k inigawagantam, ajimawit kwlwisans. In-
tawa klckuwa. Wayabaninik omadci'kawan, misa kaga't uga/ki-
gananing ajipacicwat; misa' gaga't picicik wanamanan kamadci-
'kawat, kabaswat. Kaga't wanicicinini umacki'kim. Anitibi-
5 'kadinik mlgu iu sasaba'kwa'tonit i8i/u manitowanca8. Kigicap
saga*a*nk, mlgu iu acibicaglnit rrwa manidowanca8. Kaga'tsa
mama'kadantam. "Ambasa, ninganisa *a8a'u kawi'kutcra'm-
wag. " Ini'widac ma'kwan uwinisan. Anic udaiyan ka*u*ndcini-
sat. Midac 'i8i'u fcrrcinisat, ka'i'jra*mwat "Misa' iu nasap
10 ka'*i*ciwabak tci*$*ni'a"'kiwank. Awagwan kakanawanimagwan ini'u
wanamanan kawln wi'ka uga'a'gawata^In * iei/u kamidcit. Kaya
awaslyan mo jag tciw&bamat, wawicin kiyusat kigickawat Tni/u
unamanan, mlgu a'pana tciwabamat Ini'u awaslyan.

Cigwa dac kwlwisans udodisigon anicinaba. KIcpinigu watisint,
15 wawip nibiwa udaiyan ano'katcigan. Cigwasa mockinani andat.
Ningutingigu ayat mlnawa pa'kan undciwa8 anicinaba8. Midac
ima nantutamawint ini'u nagamunan. Anic kawln ugiwintama-
gusin Ini'u omicomisan. "Anic ka'rcictcigayan?" inandam. "Ka-
win ta*i*ciwabasinon o8o'u a'ki pijijik wi'ka maski'ki tciminitink.
20 Mlgu iu kaya nagamunan tcitagumlnitink. Intawa a'kawa ninga-
wigagwatcima *a8a'u nimicomis."

Cigwadac ajimadcat, cigwa aji'O'disat omicomisan. " Nimicomis,
kipigagwatcimin i8i/u kadicictcigayan."

"Nojis, pisanigu nagamu1 igi'u anicinabag. " Misa kagat win-
25 tamagut ini'u nagamunan.

1 The birch-bark record on which these songs were sung is in the American
Museum of Natural History (Cat, No. 50:6366. See plate II). All the songs
have myths concerning them.

5§9

grandfather have died. Truly in the depth of bitter misery of
mind was he, then did the boy weep. Well, he ceased crying. On
the morrow he began upon (his grandfather), and so truly off his
chest he sliced a portion; whereupon truly nothing but magic
medicine was he upon whom he began, he whom he put in place
to dry. Truly precious was his medicine. As night was coming on,
(he then heard the sound of) the little animal-folk running about
over the roof of the lodge. In the morning, when out of doors he
went, (he then beheld) the little animal-folk moving about the
lodge. Truly did he marvel. " Behold, I shall kill the one that I
shall try to eat. " And it was the bear he intended to kill. Now, he
had the means with which to kill it. Thereupon he slew it, after
which he ate it. "Thus shall it likewise be until the end of the
world. Whosoever preserves the magic medicine shall never be
in want of what he is to eat. And big animal-folk shall he always
see, especially while hunting he has the magic medicine upon himself,
then always will he see the big animal-folk."

And in time the boy was visited by some people. Now, when
first he was visited, immediately much in goods did he obtain. So
in a while full was the place where he lived. And once, while
at the place, there came some people from a different region.
Thereupon was he then asked for the songs. Now, he had
not been given knowledge in this by his grandfather. "What
shall I do?" he thought. "It is never destined for this world
that simply medicine, and nothing else, be given one to an-
other. Therefore songs shall also be given one to another, to-
gether (with the medicine). Accordingly wait till I go inquire of
my grandfather."

And in a while he departed hence, and in time he came to where
(his grandfather) was. "My grandfather, I have come to ask
you what I shall do."

"My grandson, in a quiet way do you sing to the people."
Whereupon truly (the boy) was given knowledge of these songs.1

590

* Pagamowag inaniwag,
Pagamowag inaniwag,
Pagamowag inaniwag, wahiya wahiya. '

"Wingwani manjwa8wawi,
Wingwani manjwa*wawi.'

"Wagucina nimayawicima,
Wagucina nimayawicima. '

4-
"Kikinowatci bri-gata,"

'Animaminobi'waga awaga, nfmamindbiwaga awa'iya,
Onaman ntawa. "

6.
"Sangina'wi wi'I,
Sangina' wi wV i,
Sangina' wl wi'I wi'I.

" Wipi' kunaya' kwa wantcimana' towiyan,
Unabi unablwi'iya. "

'Kida'kiminanga kida'kiminanga,
Tcibwa maci nawa' kwag sagawackawag.

1 The sacred wooden kettle-drum used in all manitou work.

2 Because they are drawn as by magic power.

'The magic pouch of a fox used in the mystic rite, the object of the singer
being to get a fox.

59i

"Upon the drum1 do the men beat,
Upon the drum do the men beat,
Upon the drum do the men beat. "

"By all the animal-folk of costly fur am I sought,2
By all the animal-folk of costly fur am I sought."

3-
"A fox3 do I place standing upright,
A fox do I place standing upright."

"Marked by being written."

5.
"I write the symbols4 clear, I write the symbols clear,

For magic medicine do I use."

6.
"It is an ill omen,6
It is an ill omen,
It is an ill omen."

7-
"Because of a woman8 clothed in white am I endowed
with manitou power,
One that sits, one that sits (ready to give me help)."

8.
" Round our earth, round our earth (I go),
Before it is yet noon am I coming round (to where
he7 is)."

* Symbols on birch-bark. They are regarded as having manitou power.
B Referring to the hoot of the owl that comes by the door of the lodge.

6 Meaning a female of the animal-folk by whom one was blest. A she-lynx is
meant, the water-monster lynx.

7 The game-being one is seeking.

592

"Wanabami' inane! wahiya, u'pwagg.n ningatawa,
Wanabami' inane! wahiya, u4pwagan ningatawa."

'Kagiwikabi'kana, kagiwikabi'kana, kagiwikabi'kana;
Kitickwandaming wawicigabawiyan. "

"Wagimawit, wagimawit,
Ningwatcita* aswa, ningwatcita' iiswa,
Taga taga katogwan wihiya. "

"Wawanasitat ninantuma,
Wawanasitat ninantuma wahiya.*'

13-
" Kiwosa' kanawi niwawabantani,
Kiwosa' kanawi niwawabantani
Wa'kabinan."

14.
" Manakanonitiwagwan,
Manakanonitiwagwan,
Niniwig manakanonitiwagwan wahiya namconitiwaga. '

IS-
'Onamana nintawa,
Onamana nintawa yowaha."

1 Said to have been sung by Nanabushu to a man who once came to him for
power; and, while visiting, he fell in love with his daughter. Nanabushu gave
him his daughter on this condition; namely, that he should refrain from her
four days and four nights, during which time she would teach him many songs.
The man restrained himself two days, when his desire overcame him, whereupon
she suddenly disappeared, and his visit came to nought.

J Sung to obtain a bear.

593

"O my husband! l a pipe do I want to use,
0 my husband! a pipe do I want to use. " l

10.
"I am standing, I am standing, I am standing;
At your door I come to stand."2

ii.
"Him that is chief, him that is chief,
Do I test in the heart, do I test in the heart,
That I may see what will happen to him." 8

12.

" Upon the one that is hoofed do I call for help,
Upon the one that is hoofed do I call for help." 4

13-
"Upon the hunting-path do I fix my gaze,
Upon the hunting-path do I fix my gaze,
While here I sit (conjuring for power)." 6

14.
" Unwilling to speak to each other,
Unwilling to speak to each other,
Are the two men that go together." fl

IS-
" Magic medicine do I use,
Magic medicine do I use." 7

* Sung to make another comply with one's wishes, and for getting the best of
game.

4 Sung to get moose, caribou, deer, buffalo.
6 Hunting-song.

6 Sung to win the love of a woman.

7 Sung to obtain something by magic.

594

i6.

' Awanan patwawitank wanahananiwa?
Ningiwa'k ninglwanima. "

17- x
'Nabina klwanza, wagima'kwawiyan,

Kiwa^zal"

18. *
"Yaha' onabi, onabi wi'iyana.

19.

"Kitawata'kwa kitahl,
Kitawata* kwa. kitahi,
Wasawa'kamig kiticiwinig. "

t-0

1 Na' kwanawa' kan ki' kanimani,
Na'kwanawa'kan Id* kaninani. "

21.
'Poska kinabikwl,
Poska kinabikwi,
Poska kinabikwi yawihiya."

22.
"Anwi hayayani,
Anwi hayanani wihiya."

1 Sung to the leading female of the animal-folk in order to lead her on.

2 No song is recorded with the symbol consisting of three parallel lines.— T. M.

3 Sung by a man whose wife is forsaking him for another.
* Referring to the game that is coming.

6 Inside the lodge. The situation is in the terms of the ceremony of the mystic
rite. A man sits in his lodge at night, singing this song. Beside the fire lie two
snake-skins with power to overcome the soul of the game. The soul of the game
enters the lodge, being drawn by the power of the song. As one in the ceremony

595

16.
'Who makes known his approach by the sound of

his voice?
He whom I have deceived. "

"Come you hither, chieftainess that you are,
Come you hither!"

18.2
" One that sits, one that sits
(Ready to aid whomsoever calls for help)."

"You are striving to strike her in the heart,
You are striving to strike her in the heart.
Far away on land are you led away by her. " *

20.
"Shoot our comrade4 with magic as he runs along,6
Shoot our comrade with magic as he runs along. "

"Behold the serpent I use,
Behold the serpent I use,
Behold the serpent I use!1

22.

"Bullets I use,
Bullets I use." 6

trots round in the path in the ceremonial lodge, and is shot by magic, so is the
soul shot by the two serpent-skins when trotting round the path about the fire
in the lodge. The power of the mystic snake-pouches holds on to the soul till
in the morning, when the man gets the possessor of the soul. The soul is then
released, and, according to the Ojibwa mind, the game returns to its former self.
Though he has killed the moose and eaten its flesh, yet the moose still lives and
moves and continues its life, as before.

6 Cang£pa's song. Song to get game that has to be shot at.

596

23-

" Uglcigominani ninatutani,
Antanabiyan. "

24-
* Pinasiwi' kanawa nimacutani wihi,
Pinasiwi* kanawa nimacutani wlhl."

25.
11 Wlhayatcimagosiha,
Wihayatcimagosiha katawabita,

Na'kutaman."

26.
'Nibawitaha, kimbawitawS,
Otca ow&bicaci klmbawi."

27.

"Kicigunka a*i*ntakwawasinkaha nba'ka'i'ganan,
Kicigunka a*rntakwawasinkaha nba*ka*i'ganan. '

28.
" Wlnigwisagwi,
Wlnigwisagwi,
Winigwisaga ahl. '

29.
" Kinana* kwanamona,
Kinana* kwanamona,
Kinana' kwanamona. '

1 The hunter sings this song on the night before the day on which he wishes
to hunt. The song is a prayer for power to get game; and if the morrow begins
with a brilliant sunrise, then the prayer is answered.

2 Refers either to a person with such a name or to an animal sought by the
singer.

597

23.
"That upon our sky am I calling,
Is why here I sit."1

24.
"The paths of birds do I hit, shooting with magic,
The paths of birds do I hit, shooting with magic."

25.
"That I may be spoken of,
That I may be spoken of by one with a broken tooth, J
Do I accept the gift." *

26.
'He stands beside it, he stands beside it,
Beside the marten he stands (ready to kill it)."

27.
' Up to the sky shall reach the sound of my drum-sticks,
Up to the sky shall reach the sound of my drum-sticks. " 4

28.
" I desire the place where you dwell,
I desire the place where you dwell,
I desire the place where you dwell." 6

29.
" 1 6 receive your offering,
I receive your offering,
I receive your offering."

8 This song is sometimes sung to get game, but it is really a song sacred to
Mighty-One.
4 Sung when conjuring for a miracle.
6 Sung to get the bear.
• The manitou.

598

"Utclbayan nintawa,
Utclbayan nintawa,
Utclbayan nintawa yowahanina.n

31.
"Cocawa8'wa, c6cawa8'wa,
Cocawa8'wa, amwag."

32.

"Ni'kana haha nimacata'a'mawa,

Ni'kana haha nimacata*a'mawa,

Ni'kana haha nimacata'a'mawa;

Wamlgisago nimacata*a*m5wa.M

33-
'WInanatacimag Ma* kadaagwan.
Misa' cigwa wi'kwutci*a'g."

34- 3
' Wayawiyagamiga,
Nibiwa ayabitak^tclgamlwa,
Papaldwa*o*gomuyan. "

35.
"Tanwawitaman wawitaman wlhiyana,
Unanabuco udabanjinga. "

36.
' Yaha yakawayan onotcihigon yawiya yawiya wlhi'. '

1 Sung to medicine to strengthen it.

2 Sung to obtain power to injure another. This and the preceding song be-
long to the fourth degree.

3 No song has been recorded'with the first of the two symbols to the right. Belongs
to the fourth degree. Used banefully. — T. M.

4 Sung to obtain fish when magic is put on nets.

599

30.

"A ghost I

use,

A ghost I

use,

A ghost I

use.

» 1
31.

"It was a swan

, it was a swan,

It was a swan

that I ate."

32.

"0 my comrade! I am disposed to do him harm,
0 my comrade! I am disposed to do him harm,
0 my comrade! I am disposed to do him harm;
With my mystic wampum am I disposed to do him
harm."

33-
"I desire Black-Taii-of-a-Fish by the help of the wind.
Now is the time that I am trying to get him. " 2

34-*
"Upon water with a round shore-line,
Upon water halfway over the sea,
Do I drift aimlessly about," *

35.
"Where I am sounding, (where) I am sounding,
Is upon Nanabushu's lodge-poles." 8

36.
"By porcupine-quills6 is he 7 tormented."

6 This song is connected with the time when the small animal ran about over
the lodge of the boy whom Nanabushu gave to Black-Tail — after the latter
died and turned into magic medicine.

8 The power in magic quills.

7 The game-animal one is hunting.

6oo

37-
"ManwagI kaganotamiga,
ManwagI kaganotamiga,
Nanawa'kamigak kaganotamig.

38.
"W&banosata, wihl,
Wabanosata,

Wabanosata,
W&banosata,
Wdbanosata. "

39-
"Wihl wabanoga-i-na'kamoyan wlna'kamoyan.
10 W Wihl wabanoga-i*na*kamoyan. "

40.
Ma' kwiiwanintayana,
Ma' kwawamntayana,
Ma' kwawanintayana. "

4i.
"Ayitawa'kwag nimamw&'kiyana',
15 JP^^Sf Oma'kwa amwagiya yawa'hiya."

42.
" Wihl' pinasimi'kanawa nimacutana wlhi',
Wihl' pinasimi'kanawa nimacutana wlhi'."

43.
'Ntayagatcra- a i'kwawa, ntayagatcra- ai'kwawa
Ningutano acigwan."

1 To get power to get game.

2 To the manitou there who can give me power to get game.

6oi

37-
"To fragrant medicine am I speaking,
To fragrant medicine am I speaking,
At the centre of the earth am I speaking to it." 1

38.
"Towards the dawn am I journeying
Towards the dawn am I journeying,
Towards the dawn am I journeying,
Towards the dawn am I journeying,
Towards the dawn am I journeying. " *

39.
"Towards the dawn do I turn my head, do I turn
my head,
Towards the dawn do I turn my head, do I turn
my head." s

40.
"A mystic bear-skin pouch will I use,
A mystic bear-skin pouch will I use,
A mystic bear-skin pouch will I use."

"A he-and-a-she-bear do I make come forth from
their lair.
A bear I eat, a bear I eat. "

42.
"The path of birds do I hit, shooting with magic,
The path of birds do I hit, shooting with magic. "

43*
"I shamed the woman, I shamed the woman,
Of something she had said about me." *

8 To face the source whence power is to be derived.
* Sung to win a woman by power.

602

44-
"Unamana ayoxinan,
Unamana ayoxan."

45-
"Namatabiwa ko'kuminan minawaniguskag,
Namatabiwa ko'kuminan minawaniguskag."

46.

1 Wayawi* kana wayawihikanaha acawimanitohoho
wayawi1 kana. "

47.
"Pima1 kuna wihihi niyawa,
Pima* kuna wihihi niyawa,
Pima1 kuna wihihi niyawa,
Nlwasa' kunahwi. "

48.
"Wihahayowi' wlhahayohoho wa'hiya klclgwlwa!"

49.
"Nlwinon, nihiwinon kwanttgohoho, nihiwinon 6ntin5n,
nlwinon."

15 >A

50.

" Wasawana'kig hihihina kawlnacimagl,
Wasawana'kig hihihina kawlnacimagl."

"Pa'ki'ta a'ku'kwanan."

1 Game-animal.

2 The toad, to whom the song is sung for power.

• He that is to get game will have the power of a manitou.

603

44-

"The magic medicine that I used on you,1
The magic medicine that I used on you."

45.
"Our grandmother 2 that sits in the springtime,
Our grandmother that sits in the springtime."

46.
"You shall be, you shall be a manitou now." s

47-

"There is a flame upon my body,

There is a flame upon my body,

I give light with my flame." 4

48.
"O sky! may I be blessed with a clear day!"5

49-
$$^> "Four, four it seems, four are the places from whence

blow the winds, four. " 8

50.
' With the power of flowering plants will I lay him 7 low,
With the power of flowering plants will I lay him low."

50 a.
'Follow."

4 Prayer to the manitou for life. Song of the fourth degree.
6 Prayer to the sky for a good day, fair weather.

6 Prayer for life.

7 Game-animal.

604

51.
"Yanawa'kamiga untciwimo'kiyana,
Yanawa'kamiga untciwimo' klyana,
Yanawa'kamiga untciwimo' kfyana,
Yanawi kimanitowihi untcimo' kiyanl. "

52.

'Wlyamowahitiinga,
Wlyamowahitiinga,
Wlyamowahitiinga,
Wlyamowahitiinga. '

53-

" Yantuma ha ayapawa antoma,

Yantuma ha ayapawa antoma,

Yantuma ha ayapawa antoma. '

54-

"Wababiwigatat nantumaga,
Wabablwigatat nantumaga wahiya

55.
" Ho mahinganfyawa,
Ho mahlngamyawina,
Wagucantawina,
Wagucantawina. "

1 Sung to get a bear.
3 Deer.

605
51.

"From your hiding in a distant solitude do you come

forth,
From your hiding in a distant solitude do you come

forth,
Even though you are a manitou, yet you come forth." l

52.
"There will be much game to eat,
There will be much game to eat,
There wiH be much game to eat,
There will be much game to eat.'*

53-
" I call for the male to come,
I call for the male to come,
I call for the male to come,
I call for the male to come."

54-
"To the spindle-legged one2 I call to come,
To the spindle-legged one I call to come."

55.
"A magic wolf-skin do I use,
A magic wolf-skin do I use,
A magic fox-skin do I use,
A magic fox-skin do I use. " 8

8 Sung by one group of people or another to weaken their power of getting
game, and so reduce them to hunger.

6o6

56.
'* Wana' tawi giyawa,
Wana' tawi giyawa,
Wana* tawi giyawa,
Wana1 taw? giyawa,
Ko'kuminani nintablnackawa. "

57-

"0 ni'kan! ningiwa'tamwi,
0 ni'kan! ningiwa'tamwi,
0 ni' kan ! ninglwa' tamwl,
^^ 0 ni' kan ! ningiwa* tamwl,

10 Ko'ko'koho, ningiwa'tamwi,

Kiwusayani ningiwa'tamwi."

58.

"Aniwlnlna, niyawinina, aniyawinina,
Aniwlnlna, niyawinina, aniyawinina,
Wablma'kwawa aniyawinina aniyawinina."

*5 (gSto "Nlyawa. nlyawa, nlyawa nlyawa

(Wif Ma' katama* kwawac.

Kawucantamugwan wantabigwan?'

"Nojis, mlsa iu kau^jimadci'taiy^ri.

Kwlwisansidac mrru cigwa klnag^miri'wat, pinicid^c lugi'ka

20 mini'k kan^g^mu'i'wat. Mid^c i8i'u kiki'kat, kl'kika-i'gut *i8i'u

un^gamu'i'wawin. Mld^c iu klmadci'tat kagabi tayoc kiwlnt^ma-

wat ^nicinaban i8i'u mini'k sayaga'klnit mi'tigon, kaya ga'kina

1 This song is also sung for the purpose of reducing some one to hunger. The
grandmother mentioned is the toad, and the power from the toad makes the
body of one like a flame of fire. This flame going to where the victims are takes
away the soul or souls of their food, and there appears to the unfortunate the
soul of hunger.

2 Song of the tciba'i'midewiwin. Sung on the death of a member of the mystic

607

56.

"There is a shining light upon your body,
There is a shining light upon your body,
There is a shining light upon your body,
There is a shining light upon your body,
Our grandmother do I wake to obtain power."1

57.
"O my comrade! I was weeping,
O my comrade! I was weeping,
O my comrade! I was weeping,
O my comrade! I was weeping.
O horned owl ! I was weeping,
While on a hunt I was weeping. " *

58.
"My body, my body, my body,
My body, my body, my body,
Like the manitou of a white bear is my body." s

S59-
"The power of my body, the power of my body,
Is like the power of the mystic pouch of the black bear.
How secure can one4 feel at the place where one is?"

"My grandson, such is the way you shall start with (your
singing)."

So the boy then began the singing of songs, and he grew aged
while singing the songs. Thus accordingly old grew the boy, he
was made old by the singing of the songs. Whereupon he began
to impart to the people further knowledge about the trees that were
growing out of the ground, and about every kind of thing. And

rite. Sung also when a ceremony is held for the clothing of the departed. These
are rolled into a bundle, and are given the same consideration as if it were the
person alive. These clothes are disposed of in a ceremony of the mystic rite
especially for the purpose.

8 Sung to get game.

4 Game-kind.

6o8

gago. Oglk^nona idac *isi'u anicinaba8: "Mri-'u ka*a-'pi(tcag Ji8i'u
mini'k ka-a^kiwank. Anicinabatug! Kaya nin niwlmadca wiba.
'08owiti wantabank ninga'irndcipisintawa au anicinaba. Pama
dac mi'tigunk agwa'pisut 'a8a'u abinotcl 'i8i'u a* pi wamidawitcin
nlnni'tam ningamadwakanonik. Kayadac awiya nibinut unlt-
canisan nin ningamadwakanoniik. Mlsa iu mini'k aninaguk, ani-
cinabatug! Nin Maskonagusi nidicini'kanigo. Misa iu cigwa tci-
kiwayag. Mimawlni iu tcitabisat *a£a'u anicinaba mini'k ka*a''ki-
wank. Kawin wl'ka mlnawa pa'kan ta*6*ntcisi aa8a/u onaman."

10 Misa' 'i2!'11 kiwanit 'i8i'u anicinaba8.

Ningutingigu cigwa kaya win ki'ka. Misa iu cigwa klnibut, icat
omicanisan. Cigwadac kru'disat omicomisan, ajikanonigut: "Misa'
oma ka'irnsi'tawank, nojis, mitawit anicinaba/'

66. Sun and Moon.

Anic tawag anicinabag. Misa' kigicap madca 'a8a'u inini ; anitibi-
15 ' katinig tagwicin ; oblton ano' katcigan kaya wisiniwin manigut ' i8i'u
anicinaba8, asaman kaya. Misa' cigwa ka'tagwicing madcawan
wlwan, misa' kabatibi'k undandinit; cigwa weyabaninik tagwici-
non anicinaba cagwasunit. "Kaga/tsa kitiniga-a-g migi'u anicina-
bag kitotawatwa tasing klpinatwa. "

20 "Kawin kuca nimaminonandanzi, anicagu'ku nindoda' pinag nin-
tinandam. Mlnawa* ku nimpagidinag nintinandam. Midac kawin
ninga-a'dapinaslg mlnawa," udinan ini'u uwitigamaganan.

1 The Sun.

609

he spoke to the people, saying: "Such is the length of time that
the world shall last. O ye people! I too shall soon depart hence.
Off over this way from whence comes the morning shall I (go to)
harken to the people. And in future time, while the babe is yet
bound to the cradle-board, is when I shall be the first to be called
upon by them that wish to perform the mystic rite. And by them
whose child has died shall I be called upon. This is all that I have
to say to you, O ye people! I am the Red-looking-One, according
to the name that I have been given. It is now for you to go back
home. This, no doubt, shall suffice the people as long as the world
shall last. From no other place shall magic medicine ever be
derived."

Thereupon back home went the people.

And in the course of time he too reached old age. Accordingly,
when he died, he went to his grandfather. And whein he got to
where his grandfather was, he was addressed by him saying: "It
is from this place, my grandson, that we shall harken to the sound
of the people as they perform the mystic rite.*'

66. Sun and Moon.

Now, some people were abiding (there). And so in the morning
away went the man;1 when night was drawing on, he came back
home; he fetched home some goods and some food that had been
given him by the people, likewise some tobacco. And when he
was come, then away went his wife,2 whereupon all night long she
was gone; then on the morrow back she came with a human being
hanging from her belt. "In truth, you do harm to the people by
the way you treat them every time that you come home with one. "

"I am really not serious about it, for with no definite purpose
do I seize them, I think. Again I will let them go, I think. There-
fore I will not seize them again, " she said to her husband.

* The Moon.

6io

Anic, mi cigwa mlnawa ka*a-nimadcat 'a8a'u inini weyabaninig;

misa' mlnawa wanagucininig tagwicin; mlgayabi pagamiwanat 'i8i'u

ano'katcigan. Misa' anat lni'u wlwan : "Ambasino, aiyangwamisin!

kago!" udinan Ini'u wlwan. "Kaga'tsa kidiniga-a'g, " udinan.

5 "Ambasino, *i8i'u anatisiyan inatisin," udinan Ini'u wlwan.

Midac kaga't cigwa wlmadcanit anitibu'kadinik Ini'u wlwan.
Cigwa mlnawa sagatciwat *a8a'u i'kwa, waw&baman saga*a*minit
i'kwawan; ubiganawibamigon n!joni*k tci'tclgiwan; a'pidciowasa
opada'kitoni Ini/u u'kadini klclginit; kanawabamigut kaga'tsa

io anickrrgon. Aniji'crda/pinat, ajipagidinat mlnawa; ajitanginank
'iEi'u ugi'tcipisun. Anic mlgu' clngantam kanawabamigut Ini/u
anicinaban, midac mlnawa ajro'da'ninat. "Mlgu' mlnawa nimpa-
gidina, " inwasut. Mlnawa ajitanginang *i8i'u ugi'tcipisun. Misa'
pinic nibiwa udotawa8 'i8i'u anicinaba. Cigwa tagwicin iwiti anda-

15 wat, misa' plnabiwan Ini'u unabaman. "Wananiwinan idac win
ka-rndit? Kaga'tsa kawln klni1 tanondanzI kago anagoyan."

Inabit 'a8a'u i'kwa, uglcangwasuna8 (i8i'u anicinaba8.

Misa' a'pana acictcigat, madcawan unabaman kigicap; una-
gucininik tagwicinon. Kaga't nibiwa ano'katcigan ubltoni, kaya
20 wlsiniwin.

Misa' mlnawa madcat 'a8a'u i'kwa. Anic mlgu tasing tangwici-
ngin pinat *i8iu anicinaba. Anic udinan : " Kaga' tsa kimajitotawag
kaya kin. Niwi'pami-a-g inwa*a*soyan," udinan Ini/u wlwan.

Mlnawa animadca wa8a'u inini. Ningutingiku papimusat ka-

25 ga'tsaugagwataganimanlni'u i'kwawan. Midac anantank: "Am-

basino, ningawldclwa, M inandam 'a8a'u inini. Unabamini ubimini-

cimani, midac ka'i'gut: "Kaga'tsa ningagwatagandam, " udigon

Well, it was so that the man set forth on the next day; and again,
when it was evening, he came home; just as before, he came home
bringing some goods. Whereupon he said to his wife: " Please
have a care! don't do so!" he said to his wife. "In truth, you do
them harm," he said to her. "Behold, as I behave, so do you,"
he said to his wife.

And now, of a truth, it was growing dark when his wife was
about to start. When again she was come out on the top of a hill,
she fixed her look upon a woman that came forth (from her dwell-
ing), she was watched by her who was scratching her head with
both hands ; exceedingly far apart were her legs as she stood making
water; when watched by her (thus), truly was she angered by her.
Then she went and seized her, (but) she let her go again ; then she
touched her belt. Now, of course she was angered to be watched
by that person, whereupon she again seized her. "Indeed, again
(shall) I let her go," was what she pretended. Again she touched
her belt. And that was what she kept on doing to the people. In
time she came back to the place where she lived, whereupon at her
gazed her husband. "What has that fool been doing? Of a truth,
are you in the habit of not heeding what you are told. "

As the woman looked, (she saw) the people she had hanging to
her belt.

And this was what he always did, away would go her husband
in the morning; when it was evening, back hpme would he come.
In truth, much goods he fetched, and food.

Whereupon again departed the woman. Now, every time that
she returned, she came fetching some people. So he said to her:
"Truly, but you do mistreat them. 'I intend to give them suste-
nance', is what you pretend," he said to his wife.

Again upon his way went the man. And once, while walking
along, truly did he feel pity for a woman (that he saw in trouble).
And this he thought: "Behold, I will join her," thought the man.
From her husband was she fleeing, and this by her he was told:
"Verily, I am in awful trouble, " he was told by the woman. While

6l2

Irii'u i'kwawan. 'A8a'u klsis pimusat, midac ka*i*nat: "Awawa,
kaniwltclwin," ugrrnan. Misa' gaga't cigwa kra-niwldclwat inl'u
i'kwawan. Tagwicink andawat, "Kawlnigu po'tc kitawanu'klsl, "
udigon. Anlc misa gaga't cigwa kitagwicinowat i*i*ma andawat.
5 Namadapiwan u'tangwayan.

Cigwa anitibi'kadinik ki'tcipisowan a' pan madcanit; misa'
kabatibi'k undandinit.

" Naska ka'i'cinawat tagwicing! " udigon Ini/u unabaman. " Naska
ml cigwa tcitagwicing. Ambadac, aya^igwamisin!" udinan.

10 Cigwa gaga't tagwicinon anicinaba8 cangwasunit.

"Naska, klwabamana anatisit?"

Cigwa madcawan cigwa gaga' t uwicamigon u' tangwayan.

Ambatagana! manisata!" udigon Ini'u u'tangwayan. Anlc misa'

cigwa krklcl'tawat cigwa mlnawa uwicamigon: "Ambatagana!

15 papatacl' kata ! Oo*ma gwaya'k gagwanisagiminwandagwat, mini-

ni'ku andaci'O'taminoyan," udig5n.

Midac kaga't cigwa kuniginln wawabisun agotanig. " 'Auwi-
sana! o'O'ma kadacotaminoyank tciwawabisoyank. " Misa' kaga't,
" 'Auwisana, kin ni'tam!" udigon. Misa7 anat: "Kawln, nln

20 ni'tamina ima wawabisoyan? Klnigu ni' tarn wawabisun. " Midac
agut a' pi ka*a#nagosunit i*i*ma wawabisuning : "Pa'kagu wababl-
ginicin." Panagu kanotagwayablgisanik *i8i'u plwabi'kons. MI-
nangwana o*o*witi nlngabl*a*nung klckanig 'i8i/u a'ki a'pisunit;
a'pana'ku ajipeckwabamat. Oo*dac ogri-gon: "Ambasino, kagu'!

25 ninga'ixi wabisisi. 'Au, kini' tarn," udigon.

6i3

the Sun went walking along, this is what he said to her: "Very well,
I will go along with you," he said to her. Whereupon truly he
then went along with the woman. When they got home, "It is
not necessary for you to work," she was told. So accordingly,
when they were now truly come at the place of their home, there
was seated her companion.

When it was growing dark, (the old woman) girdled on her belt,
and then was off on her way; whereupon throughout the whole
night was she gone.

"Just you watch and see how she behaves when she comes back!"
(the woman) was told by her husband. "In truth, it is now time
for her to return. Now, come, and be on the watch!" he said to her.

In a while she truly came back home with some people hanging
from her belt.

"Look! do you see what her nature is?"

When (the man) departed, (the maiden) was invited by her
friend saying: "Please, come hither! let us go gather fire-wood!" she
was told by her friend. So accordingly, when they were done with
their work, then again was the woman asked : " Please, come hither!
let us go wander about in play! Straight off in this direction is an
exceedingly pleasant place, it is there that I usually amuse myself
in play," she was told.

And now truly it was soon observed that a swing was hanging
(there). "Oh, now! here is where we shall have a delightful time
swinging ourselves." Thereupon truly, "Oh, now, you first!"
she was told. Whereupon (the young woman) said to her: "No,
am I the first to swing? You swing first instead." And then she
was told, when the (old woman) got up into the swing: "Now,
gently push me off." Then away could be heard the buzz of the
wire. In truth, over toward the west, where the earth ends, was
where she went in the swing; and every time (she went, the maiden)
saw her go out of sight. And this (the maiden) was told: "Please
stop! I don't wish to meet with an accident. Therefore it is now
your turn," (the maiden) was told.

614

Midac kaga't aciwaiiagOsit 'aea'u i'kwa. Misa' cigwa madcl-
yabe'kasa 'a8a'u. "Kawln ngutci tanogickasl, " inandam. Cayl-
gwa owabablginigon, misa' ki'tci anigu'k owabablginigon. A'pa-
nagu wlni'tam 'aea'u i'kwa, "Pou!" ini'tam o86' bimibisut 'a8a'u
5 i'kwa. Askamigu agawa taba*o'su; ajipangicinga'panaku a'kanan
ka'ixinawabickank; misa' asining wlmbabi'kank; kawlndac in-
gutci utakacki'tosln tcimindcimlt, uwinga coskusiwan Ini'u asinln.
Misa' cigwa a'kitut: "Mitug tcinibowanan." Misa cigwa aiyam-
bawat. "Mldac ka'ku nimbawatanab^nin utcistcini'kan nicwaswi.

i o Kawin mlsan nimbisokanamasl ' a8a'u asin nintinabandanaban a' ku'. ' '
Misa7 gaga't kl*a*yat Ini/u udcistcini'kan; cigwasa kaga't gra'yat
Ini'u udcistcini'kan, misa' cigwa madclyantawat, a'kwandawat.
Kumagu a* pi ningu'twawan owa'kwasitonan; anic pa*kanatinik
minawa Ini'u udcistcini' kan, aba' pic niswawan tcagisitot. MI cigwa

15 anawi pacwabandank, mldac a'ta ningutwawan kayabi ayat. Misa'
mindcimigu pacwabandank kaga't sagisi. "Mlwawln tcinondawa-
'kwasitoyan," kl*i*nandam. Mldac kaga't migu iu skwatc pagitot
ka*i*jitablt, misa' klkackiurt. Mldac cigwa anitagwicin andawat.
Kaga'tsa uki'tciganawabamigon Ini/u u'tangwayan. Misa' kl'pwa-

20 winanigut.

Misa' tagwicinon unabaman. Kaga' tsa minwantamon wabami-
gut Ini'u unabaman.

Anic, misa' minawa madcawan u'tangwayan. Cigwa udigon
Ini'u unabaman: "Ambasano, kaya kin wl' kwatci' ton tciwlnisat!
25 Namaugu' klcpin nisat! Kaga't anawi niclnganima 'i8i'u kitotawat
*i8i'u anicinaba6. "

1 The buzz of the wire.

6i5

Thereupon truly up into the swing went the (young) woman.
And then presently the swing began to go. " Nowhere is it (prob-
ably) going to stop/' she thought. In a while she was being swung,
and then with great might was she being swung by the other. And
continuously then did the woman in turn hear the sound of "Pou!M1
as she swung. And little by little was she gradually weakening
her hold on the swing; then down she fell among the bones which
with her feet she knocked, clanking; it was into a rock that was
hollow; and in no place was she able to get a hold, for every part
of the rock was slippery. Thereupon then she said: " Perhaps
now I shall die." And then she began to call upon her power.
"Once in the past, after eight days of fasting, I dreamed of an (ulna)
awl.2 I cannot fail to pierce a rock, was what I once dreamed."
Whereupon, of a truth, she fell into possession of some (ulna) awls;
when in truth she got the (ulna) awls, then it was that she began
to climb, up she went climbing. After a time she rendered one
pair useless; so another set of the (ulna) awls (she tried), and in
time she had three pairs used up. When presently with effort she
was getting near to (the top of the rock), she then had but a single
pair left. And as she was on the point of getting near to (the top),
she became greatly afraid. "It is possible that I may wear them
out before I get there," she thought. Thereupon, of a truth, when
she cast the last stroke, she then grabbed for the top, and with
that she got out. And then she went till she was come at home.
Verily, with much amazement was she observed by her friend.
And so she was not killed by her.

And then back home came her husband. Truly pleased was her
husband when she was seen by him.

Well, so then again did her friend depart. Presently she was
told by her husband: "Come, do you also try to kill her! Oh, if
only you might slay her! Now, of a truth, do I dislike her for what
she does to the people."

2 Made usually from the ulna of a moose, caribou, or deer.

6i6
Oo*dac ugri'nan: "Kanabatc mawin kago kita*ix/' ugrrnan.

"Kawin kanaga kago ninta'i*nandanzl, " ugri'nan Ini'u wiwan.
Anlc misa' cigwa tagwicinon mlnawa Ini'u u'tangwayan. Anlc
misa' undcita acinawat Ini'u u'tangwayan.

5 Misa' ka*i*gut madcanit unabaman, misa' cigwa wi'kwutci'tod
win ni'tam wlnisat u'tangwayan. Misa' uwicaman: "Ambasino,
papatacl'kata!" udinan. Misa' kaga't, "Taga, mi'O'ma a'kawa
ayan," ugri'nan. MIdac gaga't kra-nimadcat. MIdac ka-r'kitut,
klnanantumat 'iei'u ma-rngana8. Misa' klnisigut 'a8a'u i'kwa.

10 MIdac aciklwat, kaga'tsa sagisi. "Ningutino mawin ninga*i'k,M
kri'nandam Ini'u wltigamaganan.

Cigwa wanagucininik tagwicinun. Cigwa uganonigon. "Anlnti-
dac win ajat?" udigon.

"A8, kawln pitclnag tatagwicinzl, misa' klnisag," udinan. Kaga't
15 a' pidci slntci ' i8i'u ningutino tcri'gut. Cigwasa oganonigon : " Kaga-
'tsa klwawra*jra*," udigon. "Ambasino, aiyangwamisin ka'ixic-
tcigayan kaya kin, klgapamra'g anicinabag. Kagu dac win *i8i'u
ka'ixictcigat icictciga' kan ! " udinan Ini'u wiwan. MIdac kaga't,
''^mbasino, madcan! Pima'a'tow* *i8i'u uml'kana, mlgu iu pama
20 wabang tcitagwicinan."

MIdac kaga't cigwa kla*nimadcat. Cigwa sagatciwat panagu
anicinaba8. MIdac ka'r'kitut: "Kawln nln ninta'i'cictcigasl,"
krr'kito. Ningutingigu papimusat uganaw&bamigon i'kwawan.
Kuma a* pi pi*o*cigapawiwan ima, a* pidci wawasa wlpata'kitoni
25 u'katini piclclginit, uganawapamigon. Kaga'tsa clngantam Wu
kanawabamigut. Aji*o*da4pinat mlnawa ajipagidinat inwasu.
MInangwana win macictcigat. Misa' ajipapimusat, misa a'tagu

617

And this she said to him: "Perhaps you might then have some-
thing (unpleasant) to say to mc, " she said to him.

"Not a whit would I mind it," he said to his wife.

So then it was that home again came her friend. So, as before,
did she behold her companion.

And this was what she had been told by her husband when he
went away, that now she herself should try to kill her friend. Ac-
cordingly she invited her, saying: "Pray, let us wander about in
play!" she said to her. Whereupon, of a truth, "I say, in this
place do you wait for a while, " she said to her. And then, in truth,
she went away. And when she had spoken, she called to the
wolves. Thereupon by them was the woman killed. And then
back home she went, truly in fear she was. "Something (unpleas-
ant) shall I surely be told, " was the thought she had of her husband.

When it was evening, then back home he came. Then was
(the woman) addressed by him saying: "And where has she gone?"
she was told.

"Oh, she will not soon come back, for I have slain her," she
said to him. Truly in sore distress was she, for fear that she would
be told something (unpleasant). In a while she was told: "Verily,
you did the proper thing to her," she was told. "Pray, have a
care also, on your part, in what you are to do, you are to give suste-
nance to the people. And don't you do what she did!" he said to
his wife. Thereupon truly, "Pray, do you depart! Follow her
path, for not till to-morrow shall you return home."

Thereupon truly on her way she went. When she came out
upon a high summit, a vast number of people (she saw). And this
was what she said: "I would not do (the same as she)," she said.
And once, while walking along, she was observed by a woman.
Later on (she saw the woman) come nigh and stand, exceedingly
far apart were her legs as she was making water, by her was she
observed. Of a truth, she was displeased thus to be watched.
Then, picking her up, she pretended that she would let her go again.
Now, it was so that in this she did wrong. And then she went walk-

6i8

anawi katusininik *i8t'u nrlicitcigawin. Midac cigwa anitagwicin
antawat inabit ugita'kunan Ini/u anicinaban. Misa' pindigat
i'i*ma antawat. Cigwa owabamigon ini'u unabaman. "Awa-
naniwinan idac win ka*i*cictcigat!M udigon. "Minangwanagu
5 minawa wa8au ka*rcictcigat," udigon. Anlc unicki-a'n. "Kawin
kuca' ningimaminunadanzl 'i?i/u krixictcigayan. Kawin minawa
wl'ka *i8i'u ninda'i'cictcigasi," udinan Ini'u unabaman.

"Aye8 kawin kidicantawanimisinon 'iei'u tcrixictcigayan, wawa-
nisagu tcipamra-twa Igi'u anicinabag; ml*r'u acra*ntawaniminan, "
10 udigon.

Anlc micigwa wl*a*nimadcanit Ini'u unabaman; misa' a'pana
kra'nimadcanit. Cigwa wanagucininig tagwicinon. Anlc pagamiwa-
nawan ano'katcigan, anotcisa' kago wlsiniwln upldoni. "Anlc,
misa' cigwa tcimadcayan kini'tam."

15 Misa' kaga't klmadcat. "Kawin ba'pic mlnawa ninda*rci-
tcigasl, " kri'nandam. Misa' mlnawa sagatciwat anicinaba8 owa-
bama8. Cigwa minawa pisaga'a-mon i'kwawan, misa' uganawa-
bamigon; a'pidci wawasa ubata'kitoni u'katini clclginit kanawa-
bamigut. Kagatsa ucinganiman kanawabamigut. Misa' kawin

20 ubisi'kanimasln, pisanigu anipimusa. Gaga't mamaci'ton bisi-
'kanimasik. Ningutingiku pimusat ow&bandan ano'katcigan
a'tanig, mri''u manigut *i8i'u anicinaba8; plnicigu ki' tcipimiwanan
mini'k ma'kank Wu ano'katcigan. Misa' kaga't anitagwicing
mlgu*i,u wabaninig. Cigwa owabamigon unabaman, misa' agut:

25 "MIgwetc isa' wawani antotawatwa Igi'u anicinabag! Misa iu
aci*a*ntawaniminan tcrixictcigayan. Misa iu wawani tcipamiwi-
*toyank (o8o'u. Kaga't niminwandam 'i£i'u ijictcigayan." Misa'
tcigwa' i'kitowan unabaman: "Kagatsa' ningi'tim tcri'jayan."
Mo* kutasuwan unabaman. Mi' tigunagan wa' kwantasing ani-

6i9

ing on, and that of a truth was the only (wrong) that she did. And
when she gPt home, she looked, (and saw that) she had hold of a
person. Thereupon went she into the place where they lived.
Presently she was seen by her husband. "And what a fool you are
to have done so!" she was told. "That is the same thing over
again that the other did," she was told. Of course she angered
him. "I really did not intend doing what I did, never again would
I do it," she said to her husband.

"Yea, I do not desire that you do so, for with care are you to
give sustenance to the people; that is what I desire of you," she
was told.

So it was then that her husband was about to set forth on his
way ; and then gone was he on his journey. When it was evening,
he returned home. Now, he fetched home some goods in his pack,
all kinds of food he fetched back. "Well, it is now your turn to

go."

Whereupon truly she went. "Not at all would I do so again,"
she thought. So, when again she came out upon a summit, some
people she saw. Then again out came a woman (from a wigwam),
and then by her she was observed ; very far apart were the (woman's)
legs while making water when by her she was observed. Of a
truth, displeased was she that she should be gazed at by her. But
then she paid no heed to her, and so quietly she continued on her
way. In truth, she forsook her desire of wanting not to heed. So
once, while walking along, she saw (a place where some) goods
were, and it was what had been given her by the people; and the
measure of goods that she found was enough to make a great pack.
And then, of a truth, was she arriving home just as the morning
came. When she was seen by her husband, this was what she was
told : "How grateful I am for the kindly way that you have treated
the people! Now, that is what I desire you to do. Therefore in
peace shall we follow this career. Truly pleased am I with what
you have done." And then presently spoke her husband, saying:
"Truly unwilling am I to go forth. " Upon a stick was her husband

620

mi'kwisini. Tcigwa' i'kitow^n: "T^ga, nindans, paba'ixan
cro*witi kababa'i'jayan." Acru'mpigwat^minit mi'tigunagan,
animocan paskutcisiwan pami'U'ndcisagitcipa' tonit; m^dwapa-
1 pawlw^n agwatcing mri'ma mi* tigunaganing. " Kagu' win
5 tibab^ma'kan Igi/u anicinabag!" udinan Ini'u udayans^n.

Mlsa gaga't ajipimusat 'aea'u cUiimoc.

Magwagu ay^bit, pamagu awiya onondawan, "A1, a1'* a1!" in-
wawan. "Anti, anti, anti nimindimo'i'mic!M Undciplnd lkanikani-
nit. Kagagu'ku udabibinigon *a8a'u i'kwa, misa' udani^nadcinici-
10 man unabam^n; udanumamiguwabinan.

Kawin kangga naw^ndcic tacicku* tasow^n ini'u unabaman
Wi'kasa, "Tiwa, acimadcisawinitug!" Acro'mbigwat^minit mlna-
wa *i8i'u mi'tigunagan, "Ambasino, nindaiyansitug, amu'k! Ga-
gatsa ki'tcru'mbigisi *a8a'u kabinwat, " udinan.

15 Mldatc kaga' t anisagitciba'i'tlwa8 ' aea'u udaiyansa8. Misa'
madwaba'pawTwa8 i*i*ma agwatcing. Cigwa m^dwagikitow^n :
"Aiyawi'k kidaiyiwak, ningrk^migok!" Mlsa' m^dwa'i'nwanit:
"Yau, yau, yau!M madwa*rnwawan. Misa' kimadwanisimint, mlsa'
madwamimint, m^dwawisininint ii8i/u udaya8 'a8a' klsis. Misa'

20 cigwa mlnawa madwaba'pawlwa8, misa' cigwa pindiganit ugi-
'tcumis^tani 'i8i/u paskutci ^nimoca. Aci'u'mbigwadanig 'i8i'u mi-
'tigunagqtn a'pana ima acipindigaba*i*tlnit. Misa' udinan ini'u
wiwan: "Kaga't kigaminu'tciga kaya kin klcawanimaitwa Igi'u
pimadisiwat tcipamra'twa," udinan. "Kaga'tsa mri*'u acra*n^n-

25 tawaniminan tcrrcictcigay^n," udinan Ini'u wlw^n.

621

whittling. A wooden bowl at the place behind the fire was lying
bottom up. Presently he spoke, saying: "Come, my daughter,
go you forth upon this way where I have journeyed." When he
pried the bowl up with a stick, a dog without hair came running
out of the place; he could be heard when shaking himself outside
of the wooden bowl. "Don't you look at the people!" he said to
his little pet.

Thereupon truly away went the dog walking.

And while sitting (there), he suddenly heard some one. "A1, a1,
aM" was the sound the being uttered. "Where, where, where is
my old woman!" From (outside) it reached its hand within. In
fact, by it was the woman almost seized, whereupon she fled to
her husband; she grabbed (and) shook him, but without avail.

Without paying any heed, right on with his whittling continued
her husband. After some length of time, "Oh, what bother!"
When again he lifted the wooden bowl, "Come, my little pets, eat
him up! Verily, very noisy is the one that came barking," he said
to them.

Thereupon, of a truth, out went running those pets of his. And
then the sound of them could be heard as they shook (themselves)
there outside. Presently the voice of one was heard saying: "Call
off your dogs! I shall be bitten to death by them!" Thereupon
the sound of them could be heard: "Yau, yau, yau!" such was the
sound they made. And then was heard the sound of them killing
him, whereupon they could be heard eating him up, the pets of
the Sun could be heard eating. And then presently they could
again be heard shaking themselves, whereupon, when they entered,
big were the bellies of the dogs without hair. When the wooden
bowl was lifted, then straightway into it they rushed together.
And then he said to his wife: "Truly, the right kind of thing are
you also going to do for having blessed them that live by giving
them sustenance," he said to her. "Verily, that is what I should
like to have you do," he said to his wife.

622

Cigwa t^gwicinon Ini'u udayans^n, mlsa' mlnawa p^g^miw^nanit
^no'katcig^n, tibicko kaya win ajip^g^miw^nat *i8i'u, kaya wl-
siniwin. Kaga't minwant^m 'a8a'u inini udayansan t^gwicininit.
Mlsa' tibicko acipldasunit Ini/u udayansan.

5 Cayigwasa' animadca *a8a'u i'kwa. Saggrtciwat ow&bama8 ^ni-
cinaba8; ga'kinasa' ow&b^man pimusat. Gagatsa' minwant^m
miya'ta abiding macictcigat. "Kawin kanaga mlnawa wi'ka nin-
da*i*cictcigasl, " kri'nant^m. Mid^c cigwa t^gwicin antawat
piba'kakabininigigu. Kigaglkitow^n midac ka'i'gut: "Anic mlsa

10 'i8i'u minototaw^twa igi'u anicinabag igi'u matcinanj," ugrrnan.
"I8i'u tcibami*a*ngwa Igi'u qtnicinabag, mlsa 'i8i'u kagatsa ta-u'ni-
cicin kaya kin cawanim^twa, " udigon ini'u unabaman. "Mlsa iu
ka*i*ciwabak, mlsa iu minototawatwa Igi'u ^nicinabag. Anic mlsa
iu ka*i*ciwabak tcra'ni'a*'klwank, wawani tcip^mi^'ngwa Igi'u

15 ^nicinabag. Misamini'k. "

67. Red-Stocking and his Father's Sister's Son
(Ka*u*miskwacig^nit kaya ini'u wl'tawis^n).

Misai Ka*u'miskwacig§nit wl'tawisan uwltigaman, mi ya'ta
niciwat. Monjag nantawantcigaw^g; nibiwa wawackaciw^n unisa-
wan kaya utawagcin uni'tonawa. Midac iu a'ta ajiwawanisiwat
kawin awiya tciba'kwasiwan, kaya kabagitinamwat kawin udasi-
20 nawa; anic kagabaglcig inantowag nantawantcigawat. Ninguting
anitibi'katinig, kigitu a8a"i'nini; kawin wina au Kamiskwacig^nit,
Ini'u wi'tawis^n udigon: "Ambasa, kagu wi* ka wltigasita ! " Uta-
nontci*a*n Ini'u uwi'tawisgtn a8au Ka'u'miskwacig^nit.

"Ni'tawis, kagu' i'kito'kan."

25 Wayabaninig ajimadcat a'a'inini. Ninguting papimusat a'pidci

623

In time home returned his little pet, whereat with other goods
upon his back he came, in the same way as he had done when he
himself came home with some upon his back, also with food. Truly
pleased was the man (to see) his little pet come home. And so his
little pet came home with the same things (that he had fetched).

In time upon her way went the woman. When she came out
upon a summit, she saw some people; all of them she saw as she
went walking along. Truly happy was she, that only once she had
done wrong. " Not another time would I ever do so, " she thought.
And then in time she returned home as the day was beginning to
break. In a talk that he gave, this was what she was told: " Now,
therefore, are you treating the people kindly," he said to her. "To
the end that we give sustenance to the people, that truly would be
a good way for you to bless them," she was told by her husband.
"That is the way it shall be, that you should treat the people
kindly. Now, this is the way it shall be till the end of the world,
bountifully shall you sustain the people. That is all. "

67. Red-Stocking and his Father's Sister's Son.

And now Red-Stocking was living with his cousin (father's
sister's son), and they were only two. At the time they hunted
for game; many deer they slew, and fur-bearing animals they killed.
And so the only thing they lacked was some one to cook food for
them, and some one to get wood for them they did not have;
for throughout the whole of every day they were away hunting for
game. Once, when night was coming on, up spoke one of the men;
it was not Red-Stocking himself, but it was by his cousin he was
told: "Now, let us never be married!" In vain did Red-Stocking
try to dissuade his cousin.

"My cousin, do not say that!"

On the morrow thence departed the man. By and by, while
walking along, very dense was the forest of tall trees through which

624

clbayani anrixat; kwaya'k anrixat. I'kwawan owabamat taci-
piiia'kwaunit, kaga't mi'kawatisiwan. Tcigwa acipacwabamat
prrnabiwan ajiba'pi'i'gut. Ajiw&bamigut migu' kaya win ajiba-
'pra^t. A'pidci payacw&bamat icpiming icini'kaniwan, migu' anici-
'5'mbickanit. Kapickunagusinit, wawani kawicimwapagiso anigu'k
ajimawit. AnTc a'pidci inandam. "Ambagic wldigamag!" inan-
dam. A'pidci tayamawit intawa acikiwat. Tagwicink plndigat
antat. Ajikawicimut nibat.

A'pidci wanagucininig, tagwicin Ka*u*miskwaciganit. A'tawa!,
10 nibawan wi' tawisan. Ka' kisisa' kwat ajikanonat : " Ni' tawis,
amba, wisinin!"

Pimayawlwan wi' tawisan. Unisi* tawinawan kikitcimawinit,

a'pidci kaglbwabimowan. Wisiniwat kaga't kawln uganonigusin.

Intawa ajikawicimuwat nibawat tibi'katinig, Kiglcap madwa-

15 wanickawan wi' tawisan, a'pidci kiglcap; uganonigon: "NI' tawis,

amba, wisinin!"

Aji'irnickat Ka*u*miskwaciganit.

Tcibwa*i*ckwawlsinit aca mii'u kimadcanit. Misa' mlnawa
iwiti ani'i'cat a8a*rnini, iwiti klwSbamat mi'u i'kwawan. Kaga't

20 tababandank iman kiwabamat Ini'u i'kwawan anrrnabit, kayabi
namadapiwan. Anrrjinasi'kawat; cigwa acipacwabamat a'pidci
uba'pi'i'gon kaya win uba'pi*a*n. Minawa i'piming icini'kaniwan,
ac*rombickanit; kapickunagusinit, midac kaga't tci*a*nigu'k
ajimawit. A'pidci ka'tamawit ajikiwat. Ka* tagwicink, andawat

25 moncag mawi.

625

he was going; straight on his way he kept. A woman he saw who
was combing her hair in a place there, truly pretty she was. When
he came into easy view of her, he was met with a look and a smile.
When seen by her, he therefore smiled at her in return. WThen
very close to her he was come, then up she raised an arm, where-
upon she ascended into the air. After she had disappeared from
view, forthwith down (upon the ground) he flung himself, weeping
as hard as he could. For very (deep) was his feeling (for her).
"Would that I might marry her!" he wished. When he had had a
surfeit of crying, he accordingly went back home. On his arrival, he
then entered into where he lived. Then he lay down to go to sleep.

When it was late in the evening, home came Red-Stocking.
Poor thing! there asleep was his cousin. After he had cooked a
meal, he then spoke to him saying: "My cousin, come, eat some
food!"

Forth from bed then came his cousin. (Red-Stocking) knew
that he had been weeping bitterly, (for he saw that) very small
were his eyes by (reason of much) weeping. While they ate, he
really got no word from him. Therefore then went they to bed,
to sleep when night came on. In the morning he heard the sound
of his cousin rising from bed, very early in the morning. He was
addressed by him saying: "My cousin, come, eat some food!"

Then up from bed rose Red-Stocking.

Before (his cousin) had finished eating, even then did he depart.
And so again to yonder place then went the man, to that place
where he had seen the woman. Of a truth, when he came in sight
of the place, he beheld the woman. As he went, he kept looking,
and still there she sat. Then to where she was he went; when he
drew nigh to her, a very (pleasant) smile he received from her,
and he too smiled back at her. Again up she raised her arm, then
into the air she ascended; after she had gone out of sight, then in
truth very bitterly did he weep. After he was sated with crying,
then back home he went. When he was come at where they lived,
all the while did he weep.

626

Wanagusig tagwicin a8a'u Ka*u*miskwacig$nit; unontawan mad-
. wamawinit wl' tawisan. Anipindigat klckowawan. Pitcinag aji-
manisat; ka'i*ckwamanisat, ajikisisa'kwat. Cigwa okanonan wl' ta-
wisan : ' ' Ni* tawis, amba wisinln ! ' '

5 Kaga1 t anumadci* tawan wfwisininit ; kawasa ugackitosinini
tciwlsininit.

Intawa tabi' katinig ajikawicimowat, uganonan : " Ni1 tawis,
wagunan mawintaman? Kanabatc moncag kimau."

"Atawa! ni* tawis, i'kwa ginin nlwabama'ku. Kaga't mi'ka-
10 wadisi."

Ajiklgitut Ka'u-miskwaciganit: "Ni1 tawis, mri*'u ka*u*ndci*u*n-
dcri-nan, ' Kagu' wi* ka widigasita ! ' kri'kitoyan. Anic, ni* tawis, kl-
wlwltigamanac a8a*i''kwa wayabamawatan?"

"A'tawa, ni' tawis, kaga't nintawitigama kicpin pacwanimag.
15 Nacka! Wayabamagin antotank; cigwa pacu' anitagwicinowagin,
icpiming icini'kani, mlgu iu acrcrmbickat. tna', kawln po'tc
intasasiga*a'si."

Ajiklgitut Ka'u-niiskwaciganit : " Ni1 tawis, kawln sanagisisl.
Wabank ka*rciwitclwin."
20 Ta' tiwa ! kaga' t minwantamon wi* tawisan. Kawln kanaga
nibasiwan; pitcinag igu wawabininig, aca umadwakanonigon wi-
' tawisan: "NI* tawis, unickan wisinin!"

Kaga't aji'irnickat Ka*u*miskwaciganit.

Kaga't minwantamon, moncag nanagamowan wi' tawisan: "Ni-
25 'tawis, ka*i'citina madcata."

Wawip uci'ta Ka*u*miskwaciganit; tcibwakici' tad dac, ml*i''u
aca kra-nimadcanit wi' tawisan. Kaya win ajimadcat; ki'tci wi'ka
udatiman.

627

In the evening home came Red-Stocking; he heard the sound of
his cousin weeping. When in he went, then (his cousin) ceased
crying. Presently then went he to get some fire-wood; after he
had gathered the fire-wood, he then prepared a meal. In a while
he spoke to his cousin, saying: "My cousin, come, eat some food!"

In truth, (his cousin) tried to eat; but it was no use, for he was
not able to eat.

Therefore in the night, when they lay down to sleep, he spoke to
him, saying: "My cousin, what are you crying about? Perhaps
all the while do you cry."

"Alas! my cousin, it is about a woman I am always crying. Truly
beautiful she is."

Then spoke Red-Stocking, saying: "My cousin, that was the
reason why I spoke forbiddingly to you when I said to you, 'Never
let us marry ! ' Now, my cousin, would you like to marry the woman
whom you have been seeing?"

"Why, my cousin, I truly would marry her if (only) I could get
near (enough) to her. Now, listen! Whenever I see her, (this) is
what she does; as soon as I get nigh to her, up she raises her arm,
and then into the air she ascends. Therefore I simply have no
chance to get near to her."

Then spoke Red-Stocking, saying: "My cousin, she is not
difficult (to get). To-morrow I will go with you."

Poor fellow! truly happy was his cousin. Not even did he sleep;
and as soon as the faint dawn of morning came, then could be heard
the voice of his cousin saying to him: "0 my cousin! get up, eat
some food!"

In truth, up from bed rose Red-Stocking.

Truly pleased was the other, all the while was his cousin singing.
"My cousin, immediately let us be off!"

Quick was Red-Stocking getting ready; but before he was ready,
even then was his cousin on the way. And he too then set out ; he
was a long while overtaking him.

628

"Mlsa', ni'tawis! iwiti wabamag a*i*'kwa. Ni'tawis! mri*'u
animadcata!"

Kaga' t owabamawan i' kwawan tacipina' kwa'irnit. Nawatc
acaklwawag.
5 "Ni'tawis, a'kawa! Ningawrrnap iwiti tibickotcaya'I* namada-
bit, " Ajimadci' tat Ka'irmiskwaciganit misanibiwayani' kazut;
aji'irmbacit midac iwiti acat i'kwawan namadapinit. Tibicko-
tcayai* tagwicink, kaga't owabandan pimina' kwanans pimapiga-
munik. Midac i8i'u kaga. ajiba'kicank. Nayap acitagwicink wl'ta-
10 wisan namadapinit uganonan : " Ni' tawis, mri*'u icinasi* kau.
MIsagu ba'pic tciwitigamat a8a'u i'kwa."

Kuniginin, anigu'k udotclmigon Ini'u wl'tawisan; kaya sasa-
' kwawan, a* pitciminwantaminit. " NI' tawis, mH*'u kaniciklwayan
niwikrcrsa. "
15 Kuniginln, wl'tawisan tcra'nigu'k madciba' towan ijanit Ini/u
i'kwawan. Cigwa ajibacwabamat ajipa'pi*i*gut; a'pitci pacu
icini'kaniwan cigwa anro'mbickawan; kwa'tcigu pacu' ani'a'yanit
ajipangicininit. Midac kaga't minwandank au inini ajikanonat:
"Amba, klwata!"

20 A'pidci minwantamon Ini'u i'kwawan.

Misa' ajikiwawat; tagwicinowat a'kawa wlsiniwag. Ka*i*ck-
wawisiniwat, cigwa ajimadci' tank manisanit; nlbiwa manisawan,
a'kosinit api' tcisininiwan ini'u misan.

A'pidci wanagucininig anitagwicin Ka'U'miskwaciganit. Kaya't
25 unondawa madwaba' pinit. "Mlsa cigwa ni'tawis klwitigat," in-
andam. Anic wawackaciwan upimoman; anitagwicink upagito-
man. Ajiplndigat Ka'U'miskwaciganit, sagitcisawan Ini'u i'kwa-
wan; wawip utacl'kawanini Ini'u wSwackaciwan. Ml gaya uma-
'kizinini ajra'gotonit pasaminit. Ka'ixkwawlsinit, "NI1 tawis,

629

"It was, O my cousin! at yonder place where I saw the woman.
O my cousin! therefore let us keep right on!"

Sure enough, they beheld a woman that was there combing her
hair. A short way back upon their path they withdrew.

"My cousin, tarry (here) a while! I will go view the place
above where she sits." Then did Red-Stocking set to work chang-
ing the form of himself into a downy feather; wafted by the wind,
he then went to yonder place (above) where the woman was seated.
When he was come directly overhead, of a truth, he beheld a
slender cord that extended up into the air. Thereupon he barely
cut it in two. When back he came to where his cousin was seated,
he spoke to him, saying: "My cousin, therefore now go to where
she is. Now is the time for you to take the woman to wife."

Behold, with fervor was he kissed by his cousin; and (his cousin)
gave a whoop, he was so happy. "My cousin, therefore now do I
return, for I wish to hunt for game."

Behold, then his cousin at full speed started off on a run when
he went to where the woman was. Drawing nigh to where she
was, he then was smiled upon by her; a very short way up she
lifted her arm, when she then began rising into the air; but only a
short way up she got, when down she fell. Thereupon truly happy
was the man as he spoke to her, saying: "Come, let us go home!"

Very pleased was the woman.

Thereupon then home they went; after they had arrived, the
first thing they did was to eat. When they had finished eating,
then (the woman) set to work gathering fire- wood ; much fire-wood
she gathered, as tall as she was the height of the (pile of)
fire-wood.

Late in the evening back came Red-Stocking. In truth, he heard
the sound of their voices laughing. "Therefore now is my cousin
married," he thought. Now, a deer he brought home upon his
back; when he was come, he laid down his burden. When within
had entered Red-Stocking, then out of doors rushed the woman;
speedily she dressed the deer. Thereupon she also hung up his

630

ambasa ayangwamisin ! kwaya'k wlwltigam ai-'kwa. Kanabatc
kabamrrgunan. "

Misa' a-rntawat. Kumagu a1 pi apltcipiponinig, atiic, auxic-
tcigat kaya. aci*u*t cangwaciwayanan udogackipitaganinan kaya.
5 miskwa' pwaganan udoto4 pwaganinan. Ninguting a*a'u i' kwa
kanimadcanit i8i'u udininlma8 awlya pitwawacinon, ajipiplndiganit.
Mi nasab acrirnit ini'u Ka'irmiskwaciganinit. Ka'plndiganit unacki-
na-a*wan; anlc cangwaciwayanan wegackipidaganinit kaya mis-
kwa* pwaganan weto' pwaganinit. Midac anandank a*i*' kwa :
10 " Kanabatc pa'kanisi aga*i*nini. Ka'ixkwasagaswanit uganonigon:
"Kibinasi'kon."

Midac anantank a-i-'kwa: "Kaga't inangwana pa'kanisi."
Cigwa pasigwiwan pra*cawagamawan ; ajisagini' kanigut ajika-
nonigut: "Amba, andayank icata!"

15 Anugi'tci'kasu, mlgu awandcic sagitciwi' kubinigut. Anugita-
'kwl rrma abacing, migu iu anlcinlgubitot. Kawln kanaga upisubi-
tosini. Minawa mi' tigonsig ano-a-nimintcima' kwi. Kaga' t nlbiwa
uba'kwa'klpitonan Ini'u mi'tigonsan. Ningutingiku paplmiwinigut
onontan kago. "Tcwen!" ini'tam a'i*'kwa; inabit panagu mis-

20 kwani, panagu nlbiwa nibawiwa8 anicinaba8 po'kwawiganawa8.
Ka'kina antagwananin pa'ta'kibina*o-wag, kaya Ini'u ma'kwayani-
can pasi'kwabisowag. Midac rrma andacipo' tagawat midac iman
anrrciwinint. Aniwa'k kibi' taganawa iei/u bwa'taganit kanawa-
bamigut. "A8 e! misa' Ka*u*miskwaciganit! Cigwa pidcigasunit

25 wlnimon!"

1 This sentence is given brokenly, as in the text.

2 While clinging to it when the visitor was trying to carry her off.
J The name also of the abductor.

631

moccasins to dry. After he had eaten, "My cousin, have a care!
in the right kind of way do you live with the woman. Perhaps by
her we shall be given service. "

And so they continued there. Some time afterwards, when it
was getting well into the winter, why, as was his custom and his
dress, Red-Stocking had the skin of a mink for a tobacco-pouch,
and also a red (stone) pipe he had for a pipe.1 Once on a time the
woman, after her men had gone away, (heard) the sound of some
one approaching, then (beheld a person) entering in. Now, he
was clad in the same attire as Red-Stocking. After he had come
within, he filled his pipe; now, the skin of a mink he had for a
tobacco-pouch, and a red (stone) pipe he had for a pipe. And thus
thought the woman: "Perhaps a stranger the man may be."
When he had finished smoking, she was addressed by him saying:
" I have come to take you away. "

Thus thought the woman: "Verily, without doubt he is a
stranger." (Then she beheld the man) rise to his feet (and) come
round the fire (over to where she was) ; when she was taken by the
hand, she was then addressed by him saying: "Come, to where
we live let us go!"

In vain she tried to refuse, but in spite of that she was pulled
out of doors. In vain she tried clinging to the lodge-pole, but out
of the ground she pulled it.2 Not even that was a hindrance (to
him). Next, as she went along, she tried in vain to cling to the
shrubs. In truth, many of the shrubs she pulled up. And by and
by, while she was borne along, she heard something. "Tcwe11!"
was the sound the woman heard; as she looked, everything was
red, and there stood a vast number of people hunchbacked. All
had crow- feathers standing (upon their heads) , and miserable
bear-skins were bound about (their brows). And thither, where
they were at work with mortar and pestle, was where she was
taken. For a moment ceased they that were at work with mortar
and pestle when by them she was observed. "Aha! yonder is
Red-Stocking!3 Now, home is borne his sister-in-law!"

632

Ajiklgitonit Ini/u pamiwinigut: " Kiwabamagina bwa'tagawat?
Mrwagigu pap6'kwawanyag, mlwagi'gu mini'k ma'kamagwa wl-
wiwa8. " Midac cigwa anicimadcanit. Inabit kwaya' k acanit owa-
bandan ki'tcicapuntawan. A' pi pandiganit mockinawa8 i'kwawa8.
Midac iman nawaya'i* aji'a*sint a*i*'kwa. "Mrcma" kaya kin
ka'O'ntapiyan."

Inabit, a'pitci mockinawa8 i'kwawa8. Anic pacig Ini'u wltci-
'kwawan a'pidci ucawanimigon. Midac icinagusiwa8 i'kwawa8,
kawln kago winisisiwan, migu'*r'u ajimi'tackantibanit. A'pidci
io dac a8a'u i'kwa kaganwani'kwa. Anitibi'kadinig udigon Ini'u
cawanimigut: "Kaga't sanagisi a*i*nini kanasi'kok, migu iu nongum,
anitibika'k tcimanot Ini/u kinisisan!"

Kaga't a'pidci kagwanisagandam a8a/u i'kwa, midac i8i/u ajiwi-
'kwatci'tod tcinibasig. Tclkayai' tciw&baninig a'pidci pangi niba.
15 Kwackusit ajinantotcinigat uctigwaning, awaniban wlnisisan.
Kaga't kagwanisagantam; intawa ajisaga'a*nk, ki'tciw&sa icat.
A'pidci ki'tciwSsa ka'tagwicink aji'U'ki'kiwicink mawit. "Migu*i,/u
pinic tcinibuyan intawa wimawiyan/'

Ninguting ajipapimusat a8a'u Kisis owabaman i'kwawan cingi-
20 cininit. "Ambasa, ninganasi'kawa/' inantam, "asam a'pidci
kagwatagi'to. " Kaga't ajinancakit au Gisis ajru*ci'kabawit rrma
cingicininit ini'u i'kwawan.

Magwamawit a'r'kwa awlya ugi'kaniman nibawi'tagut. Cigwa
uganonigon: "Taga kickuwan!" udigon awlya a'r'kwa. Kaga't
25 aji'irnickat a*i''kwa ta'taganabit ininiwan owUbaman.

Ajiklgitut a8a'u Kisis: "Anin antiyan kimawiyan?"
1 A long bark lodge with a door at each end.

633

Then spoke he that was carrying her past: "Do you see them
that are at work with mortar and pestle? They are the hunch-
backs, and they all are (the men) whose wives I have taken away. "
And then on his way he continued. As she looked straight ahead
whither he was bound, she beheld a large long-lodge.1 When taken
in, (she beheld) the place full of women. Accordingly there in the
centre the woman was put. "Here shall you also have a place
where to sit."

As she looked, ever so full of women was the place. Now, by
one of her companions was she much liked. Now, this was the
appearance of the women: no hair at all did they have, so therefore
they were bald-headed. Now, extremely long was the hair of this
woman. As the night was drawing on, she was told by her that
was friendly to her: "Truly severe is the man who went to fetch
you away, for in this same night he will remove your hair."

To be sure, much did the woman abhor the thought of it, and
so she tried to keep from falling asleep. Along towards morning
she fell asleep for a very little while. On waking up she then felt
of her head, and gone was her hair. In truth, she was in a wretched
state of mind; therefore then out of doors she went, a great distance
away she went. When she was come an exceedingly long way off,
she went down upon her knees weeping. "From now on till I am
dead will I therefore continue crying."

By and by, when the Sun was passing along, he beheld a woman
lying down. "Behold, I will go to where she is," he thought, "for
she is in exceedingly sore distress." Verily, when down came the
Sun, he stood nigh to where the woman lay.

While the woman was weeping, she was conscious of some one
standing beside her. Presently (by some one) she was addressed.
"Come, cease from your crying!" by some one the woman was
told. In truth, when the woman, on rising from where she lay,
cast an upward look, she beheld a man.

Then spoke the Sun, saying: "What ailed you that you should
have been crying?"

634
"Aye8, wantcimawiyansa ninisis^n kim^migatamaga' k! "

"AwanSc ka'tS'tawi'k?"

"Mi*a,/u Ininiwinintibigagan, mri*'u acini' kasut a8a'u ma'k^nd-
wat ifii'u i'kwawa8. "
5 "T^ga, kiwata! antayan icata!"

"Kawasa," i'kitu a'i-'kwa, "Intagqrtc owlnisisisiwan. "

Ajikigitot au Glsis: "Kawln, ninga*uxi'tonan Ini'u kinisisan
mri,/u icimadcata."

Kaga't ajimadcawat; kumagu a' pi tagwicinuwat §nin^ntaw&-
10 b^ntcigawan kago ow&bandanawa mamwatc iman ina'i'gu'kanig;
kuniginin, tantaminicwaca. Mid^c iu ajimayaw^ntci'a/nit; nlbiwa
ka*a'sanit ki'tcipiskitanaganing mri*man ajipaskibinanit. Nibi
a'tani. Mwaskinablnik i8i'u tcibicki'tanagan, pimita kaya aji-
*a*'tonit. Midac iu ajik^nonigut: " 'A'a'u, mri*man icikogln."

15 Kaga't a8au i'kwa mwackamut wlnisisan ayaniw<m.

"Anln aya'kwabika'kib^n Ini'u kinisisan?1'

"A'pidcigu kaganwabegigatobanln," i'kito au i'kwa.

"Minawa kogln."

Kaga't acigoglt a'i-'kwa. Mwackamut, ml nasab acinagw^ti-
20 nigib^n iyuctigwan. Kaga't minwant^m wa8a'u i'kwa. Ajikigitot
asa-r'kwa: "MIsa' ^m^ntcigu kawrixiyan ninga*ixiwabis."

Mid^c a8a'u KIsis ajikigitut: "Ambasa, kiwata! Kaga't kawln
picicig nintayasl wantciyan, i'kwa nintagawa. Kaga't m^dclci-
wabisi, k^n^b^tc wiba klganisik. Nin kawln wi'ka pisan nintayasf,
25 mlgwa'p^na pimusayan. Kaya win a8a'u nimidimo*rmic kawln
wi'ka pisan ayasi, kaya win moncag pimusa. Kigi'kanimina
ayawiyan?"

1 Implying that the vessel was big.

2 A way of saying that her hair was long, as it used to be.

635

"Oh, the reason why I cried was that my hair was taken away
(from me)!"

"By whom were you treated thus?"

"It was by that Man-with-a-Skull-for-a-Head, for such is the
name of him who carries off the women."

"Pray, let us go back! to where I dwell let us go!"

"(It is) impossible (forme)," said the woman, "for I am ashamed
to be without my hair."

Then spoke the Sun, saying: "Nay, I will restore your hair for
you, therefore let us depart from hence."

In truth, they then set out; when some distance on their way they
were come, while he was on the lookout, they saw something in
the depth of a forest of balsams; lo, (it was) balsam-drops. There-
upon he proceeded to gather them up; after gathering a heap of
them into a large bark vessel, then there he broke them up. Some
water was there. When the big bark vessel was full, then some
grease he also put in. Thereupon she was addressed: "Now, then,
into that do you dive." 1

Verily, when the woman came to the surface, she had her hair.

"What used to be the length of your hair?"

"Very long was my hair at the time, " said the woman.

"Again dive in."

Truly then in dived the woman. When she came up to the
surface, the same as it used to be was the look of her head.2 Truly
pleased was the woman. Then spoke the woman, saying: "There-
fore whatsoever you may say to me, the same will I do."

Accordingly then the Sun spoke, saying: "Come, let us go back!
Verily not alone am I at the place from whence I came, for a wife
do I have. Truly wicked is she, perhaps in a little while you will
be slain by her.3 I myself am never at rest, for I am ever travelling.
And that old woman of mine is also never at rest, for she too is
always travelling. Do you know who I am?"

1 Unless you have power to overcome hers.

636

Ajikigitut a*a'u i'kwa: "Kawln kigikanimisinon. "
" Nin Kisis, kaya a8a'u nimindimo'rmic Kisis Tibi* katinig,
mra'wa kawabamint tibi'katinig. Mri*'u anicimadcata ! "

Kaga't ajimadcawat, mlgu iman wantci'irmbickawat. Tagwi-
5 cinuwat antanit owabandan anrrcipindiganit; owSbamawan i'kwa-
wan namadapinit. "Misa' wa8au nimindimo-i-mic," udigon.

Kaga't cigwa ani tibi'katinig, uci'tawan ini'u i'kwawan wlpimu-
sanit. Ajimadcat a8a-i*'kwa, umi'kana upima-a*don. Ninguting
papima-a*tod iei'u umi'kana miwlni iu skigamisigawat igi'u i'kwa-
10 wag o*o*man a' king abrtamank, a'pidci udcanamisi pacig a*i*-
'kwa; a'pidci wlclcigi magwa sigabowanat i8i'u a'ki'kwa. Midac
iu acisaga*a-nk. Anic natobagan pa'kic uda'kunan i8i'u ciclgit.
Anigu'k uganaw&baman Ini'u Gisison, Tibi'kigisison.

Midac i8i'u a' pidci unickrrgon kanawabamigut pa' kic i8i/u
15 clclginit, mri'wa a'pidci wandcinawa*i*gut; kagwanisagantank.
Intawa aci'O'ta'pinat ini'u i'kwawan; misa' ubimiwananing ayanit
kiginatobagan. Midac i8i'u anlcimadcat. Cigwa tagwicin andat.
Aniplndigat a*i*nini kaya a*i*'kwa inabiwag piplndiganit. Amba,
ka*i xinamawat upimiwananinlng anicinaban agwa* pisowan !

20 A'pidci unickrrgon a'i*nini. Ka'plndiganit uganonan: "Kaga't
kitiniga*a*g anicinabag. Kawln kiminu'tcigasl nisat anicinaba.
Intawa mlgu iu a'pana. tcibimiwinat anicinaba nongum panat.
Kawln wl'ka kawabinasl!"

1 At the end of winter, when the sap begins to run.

2 The word for "sun" is also used for "moon;** but, to avoid ambiguity, there
is a descriptive term expressing "night," which is used with the word to denote
"moon." When, however, the sun and moon are taken together or with other

637

Then spoke the woman, saying: "I do not know you."

"I (am the) Sun, and lha.1 old woman of mine is the Sun-by-
Night, for she is the one seen at night. Therefore let us go forth
on our way!"

Truly then they departed hence, from that very place was
where they ascended into the air. When they were come at where
he lived, she saw where he went on in; she saw a woman seated
(there). "That is my old woman," she was told.

Verily, it was then beginning to grow dark; ready was the woman
making to set out upon her journey. When forth the woman went,
along a road she followed. Once, while going along the road at a
time when the women were making sugar1 here on the earth where
we are, very busy at work was a certain woman; she felt desire
to make water while pouring syrup from one kettle into another.
Accordingly then out of doors she went. Now, a sap-pail had she
in her hand, while at the same time she was making water.
Steadily she gazed up at the Sun, the Sun-by-Night.2

Thereupon was (the Sun-by-Night) much angered to be gazed
at (by the woman) while at the same time she was making water,
therefore on that account she was angered ; she loathed the thought
of it. Therefore then she picked the woman up ; and so, putting
her into her pack together with her sap-pail, she thereupon set
forth upon her way. In a while she arrived at home. As she came
entering in, the man and woman looked, (and saw) her as she came
in. Behold, what were they to see in her pack but a person bound
with cords!

Very much angered was the man. When she was come within,
he spoke to her, saying: " In truth, you inflict harm upon the people.
You are not doing right by putting people to death. Therefore
from now on shall you always carry the person whom you now have
fetched. Never let her go!"

heavenly bodies, then the plural of the common term is used. "Suns" is about
the nearest English equivalent.

637

Then spoke the woman, saying: " I do not know you. "

"I (am the) Sun, and that old woman of mine is the Sun-by-
Night, for she is the one seen at night. Therefore let us go forth
on our way!"

Thereupon was (the Sun-by-Night) much angered to be gazed
at (by the woman) while at the same time she was making water,
therefore on that account she was angered; she loathed the thought
of it. Therefore then she picked the woman up; and so, putting
her into her pack together with her sap-pail, she thereupon set
forth upon her way. In a while she arrived at home. As she came
entering in, the man and woman looked, (and saw) her as she came
in. Behold, what were they to see in her pack but a person bound
with cords!

heavenly bodies, then the plural of the common term is used. "Suns" is about
the nearest English equivalent.

638

Misa' wini'tam ajimadcat a8a*rnini. Kanimadcat a'rnini,
cigwa uganonigon ini'u utangwayan: "Ambasa, nan to' kumacicin ! "

Kaga't madci'ta ar'kwa. Pitcinagiku paya'kani'kwanat ugl-
wabaman ugi' katanangwan. " Packam, " udigon.

5 Ka-u'ta'pinat, skutank udasan kimotc; a'pidci nibiwa unisan
udi'kumini. Misa ajickwa'tawat cigwa tagwicinon unabamiwan;
migu mlnawa madcanit Ini'u i'kwawan. Kanimadcanit oganonan:
"Migu a'pana tciwlnisi'k. Ayangwamisin ! kagu' kawlhisikusl
nongum tagwicing. Midac kaga't sanagatinig ka*i*na'pinanik.
io 'Taga, cocockwatciwata!' kiga-rk pama kra*nimadcayan."

Kaga' t madcawan ini/u udimnimiwan. Kanimadcanit, cigwa
oganonigon utangwaiyan: "Nintangwa, ambasa, udaminuta!
cocockwatciwata ! "

Kaga't madcawag; owabandanawa kataci' tawat. "Mrcrman,
15 nintangwa, taci'tata! 'Au, kini'tam cockwatciwan!"

Anic mri'/u kickanig i8i/u a'ki pagamamunig i8i'wa coco'kwatci-
wa* kana.

"Au, klni'tam."

Kaga't kawunabit a*r'kwa, tci*a*nigu'k ukantciwabinigon.
20 Ajiklgitut a'r'kwa: "Intacka'ku nama'kwan mri*'u pawata-
mamban magwa kra'binotciwiyan."

Mri'witi kickag i8iu a'ki tciwiki'tciwisat a8a'u utaban.

"Anic, mH*'u nisag, " inandam a*r'kwa. Inabit, kibitasamusa-
wan plta'kunanit Ini'u udabana'kwan. Kaga't mama'kadantam.
25 "Kawasa nangwana nindanisasi, " udinanimigon.

i"They saw the place" means "they came to the place." It is a common

idiom.

639

Thereupon now it was the man's turn to go. When the man was
gone, then (the woman) was addressed by her friend saying: "Come,
look for lice (upon my head)!"

Of a truth, to her task set the woman. As soon as she laid her
fingers upon her hair, she saw a lizard. " Crack it with your teeth, M
she was told.

Taking it up, into the fire she put it without being seen; ever
so many of (that other woman's) lice she killed. And when they
had finished, presently at home arrived their husband; whereupon
again departed the woman. After she had gone away, he spoke
to (the younger woman), saying: "Now, all the while will she
desire to kill you. Be on your guard! do not let yourself be slain
by her when this time she comes home. It is true that something
severe will be done to you by her. 'Pray, let us go tobogganing!'
you will be told after I am gone."

In truth, hence departed that man of theirs. After he was gone,
then by her companion was she addressed, saying: "My friend,
come, let us play! let us go tobogganing!"

To be sure, away they went; they saw l the place where they were
to play. "In this place, my friend, let us play! Now, do you
first coast down!"

For it was down the end of the world where that coasting-path
led.

"Come on, you (go) first!"

In truth, after the woman took her seat, with great might was
she shoved by the other. Then spoke the woman, saying: "It
was of sturgeon-glue that I was wont to dream while I was a child. "

It was at yonder place where the world ends that her sled was
to come to a stop.

"Now, therefore, am I killing her," fancied the (old) woman.
When she looked, (she saw) the other walking hitherward, with her
toboggan in her hand. To be sure, she marvelled. "It is really
impossible for me to kill her," was the thought entertained of
(the younger woman) by the other.

640
Ug^nonan : " Nintangwa, klni' tarn cockwatciwan. "

"Misa', kawin!" udigon, "intawa ml*i-'u iciklwata."

Kaga't ajikiwawat; ka' tagwicinuwat antawat, cigwa tg.gwicinon

Ini'u unabamiwa. Ka' tagwicininit, cigwa minawa ucl'tawqui

5 Ini'kwaw^n madcanit. Kanimadcanit oganonigon unapaman:

"Taoc kipimadis. MIdac i8i'u wabank tciwawabisuyag, midac

kaga' t sanagai' k. "

Cigwa w&banini tagwicinon Ini'u i'kwawan. Minawa madcaw^n
unabaman. Kanimadcanit cigwa minawa uganonigon Ini'u i( kwaw^n :
10 "^mbasa, awiwawabisuta tcru^taminoyank!"

Kaga't ajimadcawat. Cigwa atnit^gwicinog wawabisoning.
" 'Au, klni'tam tciwawabisoy^n ! "

Anlc anawi ubwamigon. "Misa untcita klni' tarn," udigon.
Intawa aconabit iman wawabisuning; cigwa tcra*nigu'k uda-

15 ' paginigon. Minawa padapi* kasat tci *a*nigu' k udapaginigon ;
kaga't w&sa inabi'kasa. Ningutingigu a'paginigut acikuti'kwa-
bi' kasat; acipangicink; bablmagotcing kabaya*r, acipangicink.
Pangicink, panagu "San!" inwawackani Ini/u u'kan^n; mlwanini"
mini'k nasat i8i'u anicinaba8 u'kanini. Acita' taganabit, panagu

20 kawln udabab^ndanzin; migu iu tclsa'kaning anabi'kanig i8i'u
asin. Misa' anuwl'kwutcru't, kawasa kackro*sI; misa i8i'u wiban-
dgnk tcinibut. Intawa ajiklgitut: "Intacka, magwa kr^'bino-
tciwiyan ninglcawanimigog igi'u animi'kig. " Ajiklgitut. "Nisa-
yan,i*tug! ^mbasa, wrkwatcri*cig!" udina8 i8i'u ^nimi'kl8.

1 Meaning, "the swing was pushed off."

641

(The younger woman) spoke to her, saying: "My friend, you
coast down this time!"

"Oh, no!" she was told, "for now we should return."

To be sure, then back they went; after they were come at home,
then did their husband arrive. After he had come, then again
the (old) woman made ready to set forth. After she had gone,
then was the other addressed by her husband saying: "Still yet
are you alive. It is on the morrow that you will have a swing,
and that truly will be difficult."

When the morrow came, then did the (old) woman arrive.
Again thence departed her husband. After he was gone, then
again was (the maiden) addressed by the (old) woman: "Come,
let us have a swing, that we may enjoy some fun!"

Truly then away they went. In a while they came to the swing.
"Now, do you swing first!"

Well, it was no use for (the maiden) to refuse. "It is necessary
that you do it first," she was told. Therefore then she took her
seat in the swing; then with great force was she pushed off.1 When
again she came swinging back, with great might was she pushed;
truly far out went (the swing). Now, once when she was pushed,
she slipped off the swing; then down she fell; while going through
space for a long period of time, she then alighted. When she fell,
immediately "San!" went the sound of bones; for they happened
to be the bones of all the people that (the old woman) had slain.
When she looked up, absolutely nothing could she see, for like
(the inside of) a conjuring-lodge2 was the hollow space of the rock.
And so in vain she tried to get out, but she was unable to do so;
thereupon she saw that she would die. Therefore she spoke, saying:
"Oh, when I was a child, I was blessed by the Thunderers." Then
she spoke, saying: "O my elder brothers! come, try to get me out!"
she said to the Thunderers.

2 The conjuring-lodge is cylindrical, and open at the top.

642

Nagatcigu pltwa'i'tamu8 i8i'u animi' kl8, kaga't cigwa udc^tsigo
i8i'u animi' kl8. Oganona8 : ' ' Nisaya11 ! kaskl *i *ciyu* k, icp>iming
iciwicicik!"

Kaga't acikackrrgut, ugitcaya*!* udasigo8. Ajiklwat ajipin-
5 digat andawat. Kaga't mama' kadan tarn a8a'u i'kwa tagwicininit
Ini/u witci'kwawan. Nagatcigu tagwicinon ini'u unapaman.
A'pidci minwantamon wfibamigut.

KawSbaninig madca a8a'u i'kwa; kanimadcanit, mri''u cigwa
gagwatcimigut: "Anin ka*i*cictcigayan?"

10 "Ka, animi' klg ningikackH'gog." Midac ajikanonat unapa-
man: "Kigagwatcimin. A'pidcina kisagi'a* a8a'u kimindimcrr-
mic?" Ajikanonigut ini'u unapaman: "Kawln nisagi'a'sl. "

Minawa ajiklgitut a*i*'kwa: "Kanabatc ninganisa a8a'u kimin-
dimo'rmic. "
15 Cigwa tagwicinon i'kwawan. Wayabaninig madcawan una-
pamiwa. Kanimadcanit, ajikanonat Ini'u ikwawan: "Nintangwa,
ambasa, manisata!"

Kaga't madcawag manisawat; cigwa madci'tawag manisawat.
Undcita' ukagwatcanimra*n. Kaga't wlba kiji'ta umbiwanat;
20 taiyoc tajimanisawan. Madwagigitowan : " Nintangwa ! pama kiki-
ci'tayan animadca'kan."

Nawandic animadca a8a'u i'kwa. Aniglgito: "Nisayantug! i'kwa
kitacamininim." Animi' kin ka*i*nat.

2e Kaga't pabiga tagwicinon animi' kin, mlsa kaga't madwapagi-
nimint icpiming; anipipagiwan udangwayan pinicigu picku'ta-
1 Thunderers are generally referred to as "grandfathers."

643

In a little while came the sound of the voice of the Thunderers;
of a truth, to where she was were coming the Thunderers. She
spoke to them, saying: (<0 my elder brothers!1 get me out, up
do you bear me hence!"

Verily, when she was taken out, on the top of them was she put.
When back she went, then she entered into where (she and the other
two)2 lived. Of a truth, did the (old) woman marvel (to see) her
companion coming home. In a little while home came her husband.
Very glad was he to see her.

When it came night, hence departed the (old) woman. After
she had gone away, then (the younger woman) was asked: "What
did you do?"

"Why, by the Thunderers was I helped." And then she spoke
to her husband, saying: "I will ask you a question. Very sincerely
do you love that old woman of yours?" Then was she addressed
by her husband saying: "I do not love her."

Again then spoke the woman, saying: "Perhaps I will kill that
old woman of yours."

In a while back home returned the (old) woman. On the morrow,
then, hence departed their husband. After he had gone away,
then she said to the (young) woman: "My friend, come, let us go
gather fire-wood!"

Truly away they went to gather fire-wood; presently they were
at work gathering the fire-wood. On purpose did (the maiden)
try to finish before the other. Verily, in a little while she was
ready to lift her burden upon her back; even yet continued the
other at the place gathering fire- wood. (The maiden) heard her
say: "O my friend! not till I have finished do you start off."

But in spite of that, on her way went the (young) woman. As
she went, she said: "O my elder brothers! a woman do I give you
to eat." To the Thunderers were the ones she spoke.

Verily, of a sudden came the Thunderers, whereat of a truth was
heard the sound of the (old woman) being struck from on high;

2 The Sun and Moon.

644

gusiwan. Mldac iu ajitagwicink andat, kaga't ogusan Ini'u una-
paman. Cigwa tagwicinon Iniyonabaman. Kawunabinit uga-
nonan: "Misa'pan kinisag a8au kimintimo*i*mic. " Ajikanonigut:
"Migu iu aciki'tciminwantaman nisat, " udigon.

5 Kaga't minwantam a8a'u i'kwa.

Mldac i8iu klgitonit unapaman: "Kaga't nicmganimamban.
Kaga't nlbiwa unisa8 anicinaba, kawin tanicinabakasinon. Amba-
dac, ayangwamisin kini'tan i8i'u tcibami'a't a8a/u anicinaba! Kawin
wi'ka abiding kiga'ixkwa'tasi tcipima*a-towat i8i'u umi'kana au
1° kanisat. Kagu' wl' ka uda' pina1 kan a8a/u anicinaba- Kagu'
ninguting wickwaca'kan i8i/u mi'kana. "

Cigwa umada*a'don a*i*'kwa; papima'a*tod kaga't wawaylba
asaman umlnigo i8iu anicinaba8; kaya i8i/u wisiniwin umlnigo i8iu
anicinaba8; kaya madotoswan mfna. Cigwa ajitagwicing andawat.

'5 Kaga't minwantamon unapaman. "Kagu' wi'ka uda' pina' kan
anicinaba, " udigon, "kaga't kanaw&bickiwag anicinabag. " Mi-
nawa, madcawan unabaman; tagwucininit ml gaga win nasab
acipitasunit asaman, wisiniwin, kaya matotiswan.

Mldac i8iu a'pl pitcinag nayanc acra*biwat. Kabagijik mo'ku-

20 tasuwan; mri'man antacikutasunit tcimi' tigunagan aya' tanik
animi'kwisininik. Kigitowan pa' kikwataminit i8i'u mi' tigunagan.
"Ambasa, kini'tamawa mada*a*toyu(k i8i'u nimi'kana!"

Pimi*u'ndcisaga*a'mo8 paskutcranimosa8. Kanonimawa8: "Ka-
gu' win anicinaba papamanima'kagun." Mldac i8i'u anitibi'ka-
25 tinig, tagwicino8; cigwa pindigawa8. Minawa acipa'kigwataminit
iu mi' tigunagan mriman acipindiganit. Ningutingigu minawa
madcawag animosag, mlsa pacik uglnisawan anicinaban. Misa'
kanonawag: "Kagu' minawa wi'ka totangakun!"

645

while on her way went her companion, she called aloud, till at last
her voice went out of hearing in the distance. And so, when (the
maiden) arrived at home, truly fearful was she of her husband. In
a while home came her husband. After he was seated, she spoke to
him, saying: "Therefore now I have slain that hateful old woman
of yours/' Then was she addressed by him saying: "Therefore
greatly pleased am I that you have killed her," she was told.

Truly pleased was the woman.

And then spoke her husband, saying: "Of a truth, have I been
hating her. Truly many people she slew, not would there have
been any more people left. Now, come, see to it that you on your
part give sustenance to the people! Never a single time shall
you cease from following the path of her whom you slew. Never
seize the people. Never fail to keep following the road."

Then off on the road started the woman; as she followed along
the road, of a truth, now and then was she offered tobacco by the
people; and she was given food by the people; and a sweat-lodge
was she offered. Then in time she arrived at home.

Truly pleased was her husband. "Never seize hold of the
people," she was told, "for truly are the people ever looking at
us." Again then departed her husband; when he arrived, then, as
before, he too fetched some tobacco, some food, and a sweat-lodge.

And then came a time when both of them rested from their
work. All day long he was whittling ; and over there where he
whittled was a large wooden bowl which lay bottom up. He spoke,
as he pried up the wooden bowl (with a stick), "Come, you this
time go forth upon the road!"

Out from thence proceeded dogs without hair. They were
addressed by him saying: "Pay no heed to the people." And
when night was drawing on, home they returned; then within
they entered. Again he pried up the wooden bowl (with a stick),
and into the place there they entered. And another time away
went the dogs, whereupon they killed a person. And then they
were addressed : ' * Never do so again ! "

646

Ningutingigu awiya pidwawitamon. "Anti nimindimo'rmic?

Kawln manitowisi ka'pinasi'kawat ini'u nimindimo*i*mican.M

A'pidci pinickadisiwan. Miwaniniu Ininiwinitibigaganan. Cigwa

pi'a*ntutcinigawan wantawat, unawatinan a8a'i''kwa sagisit ini-

5 yonabaman, kigitut: "Iyau!M

MIdac a8a'u inini acipa' kikwadank i8i'u umi'tigunagan, "Nin-
tayansitug! kitacaminini a8a'u inini."

Kaga't sagitcisawa8 nawatamimint ini'u niniwan madwagigito-
wan : "Yo, kitaiyag ninisikog! " Misa wanibi' k, misa' kawln
10 kaga't nisasi.

Misa kiwa ca*i*gwadac Ka'irmiskwaciganit tagwicinon ini'u
wi'tawisan. Pantigat antawat awaniban ini'u wiwan; plgusinini
andawat. A'kawa ajiki'tcimawit. Ackwamawit antwa'a-tciga;
kaga' t kra*nimi* kawawan mi* tigonsan aniba' kwa' kwa' kisinini-
15 wan ; aninama' tonit wiwan. Misagu iu anigu* k ajimadcinica-
•rgat. Ningutingiku kago onontan madwasininig. "Tcwan!"
inwanig. Ow&bandan papackwanig; a* pidci pacu wadi' tank
owabama8 awiya po'taganit, antagugwanan pata'kipinwa'irtcin,
ma'kwaiyanican pasi'kwabisunit. Wayabamigut panagu sa'kwa-
20 wa8. Ajikanonigut: "A8 e — e! Ka'irmiskwaciganit wi'tawisan
tagwicinon ! " Ajikanonigut ka' kina : " Mi gaya ninawint,
anuprrnanamoyangiban pa*rnanamoyan; kaya ninawint nim-
indimo-i-micinanig ningima'kamigomin. Kawin kaya kin kiga-
pimatisisi. "

25 Animadca a£a'u inini, anri'cat capundawaning; pacw&bandank,
pisaga*a*mon pingwacagitiwan kaya udansiyaniwan ; pigigitowan:
"Pama wapicimiyan kagiwawina a8a'u kimintimo-rmic. "

1 Meaning, "he is hot so powerful a manitou as I."

647

Now, once there came the voice of some one saying: "Where is
my old woman? He is not a manitou that came to take away my
old woman. " * In a very ugly mood he came. It happened to be the
Man-with-a-Skull-for-a-Head. When he came feeling his way into
their lodge, the woman, in fear, grabbed her husband, saying: "Oh!"

Thereupon the man pried open the wooden bowl. aO my pets!
I give you here a man to eat. "

Truly out they sprang, biting hold of the man, who could be
heard saying: "Oh, by your pets am I being killed!" There
passed but a moment of time, but he was not truly killed.2

And now they say that in time home returned he that was cousin
to Red-Stocking. When he entered into where they lived, gone
was his wife; completely demolished was their home. First he
then had a big cry. After he had finished crying, he looked about
for the sign of tracks; of a truth, there went her tracks with the
shrubs that had been pulled up and dragged along; he knew it
was the tracks of his wife. So therefore with all speed he then
started in pursuit. And by and by he heard the sound of some-
thing. "Tcwan!" was the sound that was made. He beheld an
open space (in the forest) ; when very nigh to it he was come, he
saw some one at work with mortar and pestle, wearing a crow-
feather upon his head, a miserable old bear-skin roundabout (his
brow). When he was seen, forthwith they gave a whoop. Then it
was said of him: "Halloo! the cousin of Red-Stocking has come!"
Then he was addressed by all saying: "It has been the same with
us, against our will have we experienced what you are now passing
through ; we too have had our old women taken away from us. And
you yourself shall not live."

On his way went the man, thither he went to the long-lodge;
when within easy view of it he was come, out of doors came some
one that was nude and with only a clout. He came, saying: "Not
till you have thrown mc down will you carry back your old woman. "

2 A way of saying that the visitor barely escaped with his life, — that he lost
no time getting away from there.

648

Uganonan: " 'Au, k^gwadclwanitida ! "

Cigwa udota'pin^mini utaslyanini, uplna-rbitoni. Mlgu iei'11
aciniwantoganasat, misagu iu kawin ugacki'tosin tcimamadclt .
Unawatinigon, acipo' kwawig^nabinigut. Ka* po' kwawikanabinigu t
5 animadcaw^n, antanit icanit. Cigwa pisaga'qrmon ubita'kunamini
antagwananin, kaya Ini/u ma' kwaiyanican, kaya po* tag^na* k,
kaya i8i'u mantaminlwac. Mid^c i8i'u acimadcinigut, iciwinigut
iwiti ant^cipo' taganit i8i'u papo'konwaya8; mi iman andacipagiti-
nigut. Wani'kan ow&b^ndan acislginanit i8i'u m^ndamina8. Aci-
10 *6'cigapawi'i'gut mlnigut iu po'tag^na'k. " 'A8a'u, nimico,"
udigon, "tagwaim^tabo'kawicin!"

Kaga' t mat^g^na. A' pidci kidp^t&ngwapina. A'pidci manatisi.
Misa' kagabagijik po'taga.

Cigwa Ka'irmiskwaciganit iwiti t^gwicin antawat. A'tiwa!

15 kabigwisininik antawat. Ajin^ntuwatcigat, pana ka'pinasi'kawa-
wintib^nan ini'u udi'kwamiwan; a'p^na ana*a*tciganit wl'tawisan.
Intawa kinwan ajiklgitut: "CI! matci*a-nim nl'tawis! 'Mitac
i8iu, kagu' wi'ka wiwusita!' ka*i*kitut a8a'u nl'tawis. A* pidci ningl-
cingant^mawa i8i'u klwiwit. Intawa kawin nintano' pinanasi. "

20 Kaga't un^na'i-'ton antawat; misa' iman a*i*ntat, kaya i8i/u kayabi
notci'a*t i8i/u w&w&ckaciwa8. Ningutingsa udotsigon Ini'u i'kwa-
w^n, a' pidci mi' kawatisiw^n ; misagu iu piw^nubi' tagut anuwi-
witigamigut, kawasa inant^nzi. Misa' monJ£g m^nisawan, kaya
klsisa'kw^nigut. Kaga't kicicawislw^n. Misagu amri'gut, "Ka-

25 witigamin!" ami *i 'gut.

649

He spoke to the person, saying: "All right, let us wrestle!"

Then the other drew his clout, he arranged it in order. There-
upon (the youth) dropped upon his knees, but he could not move.
He was quickly seized, then his back was broken. After his back
was broken, then the other went away, to where he lived he went.
Presently out of doors he came, holding in his hand a crow-feather,
and a wretched old bear-skin, and a pestle, and a sack of corn.
Thereupon then (the youth) was led away, the place whither he
was taken was where the hunchbacks were at work with mortar
and pestle ; it was there that he was set free. A hole (in the ground)
he saw, where the other poured the corn. He was made to stand
(by the hole), when he was then given the pestle. "Now, then,
my grandfather," he was told, "pound some corn for me!"

In truth, he began pounding. Very long was his face made.
Exceedingly homely was he. And throughout the whole of every
day he was at work with mortar and pestle.

In time Red-Stocking came to the place where he (and his cousin)
lived. Alas! now completely ruined was the place where they
lived. When looking for tracks, forthwith (he saw) that their
woman had been visited; that gone was his cousin on the trail
of (his wife). Accordingly, they say, then he said: "Pshaw! a
wretch (is) my cousin. 'Therefore now never let us be married!'
was what that cousin of mine said. Very much did I dislike it
when he married. Therefore I will not follow after him." Verily,
he set in order the place where they lived; and then there he re-
mained, and continued as before to hunt for deer. Now, once on
a time he was visited by a certain woman, by one that was exceed-
ingly beautiful; it was so that to where he was she came and sat
down, hoping that she might marry him, but he was not willing.
Accordingly all the while was she gathering fire-wood, and for
him she cooked his meals. Truly good at work was she. And so
to no purpose was he told, "Let us be married!" in vain (thus)
was he told.

650

"Kawin wl'ka nintawldigasl, intawa madcan! tibiwantciwanan
ican."

Misantawa kaga't kimadcat.

Misa' minawa naci'kawisit Kamiskwaciganit. Ninguting a'pidci
5 ugwlnawaniman wi'tawisan. "Icta, ambasa, wabank ninganantu-
nawa a8a'u ni'tawis. " Kawabaninig ka*i*jimadcat mada*a*nat
wi'tawisan aninama'tonit Ini'u i'kwawan, mi'tigonsan aniba* kwa'kl-
bitonit. Ningutingigu unontan kago madwasininig "Tcira*n!M
inwanig. Madabit ima11 papackwanig owabaman awlya po' taganit.
10 Kuniginln, papo' konwaya8 kibitaganawa8 nanagatawabamat. Aga-
wa unisitawinawan Ini'u wi'tawisan. Ukanonigon: "Nl'tawis,
nongum a'ta klganantawis, mlnasab ka'i*cinagusiyan nongum
acinawiyan. Kaga't manito waea'u inini."

Uganonan: "CI, matci'a*ntm! 'Midac i8i'u kagu' wldigasl' ta, '
15 wandci'kitoyamban." Pa'kic unimiskaman. "CI, matci*a'nim!
kawin nln ningatotagusl. " Utaninasikan capuntawan. Anlc mir'u
nasap acictcigat; kaya win utansiyanit; ml*r'u ma'kuctigwan kaya
i8i'u cangwanciwayanan ugackipi taganit, kaya Ini/u micku'pwa-
ganan udo' pwaganit.

20 Cigwa saga'a*mon pingwacagit. Piganonigut a8a'u Mickwaci-
ganit; "Pama wapicimiyan klganisagisra* a8a'u klnim." Cigwa
ubina'i-pitoni iu untansiyanini.

Kawin kanaga ungutanu icra*yasi. Kaya win una*rbiton i8i/u
untansiyan.
25 Panagu kasa' kwaniguwat i8i/u papo' kowaya8.

Minawa acawayai" ubina*i*pitonini untansiyanini.
Kaya win una*i*biton utansiyan.

Mlsa* pi klnawatinitiwat, kagwatciwanitiwat. Midac kaga' t
sasa'kwanintwa, misa' kawin apaginasl awlya. Ningutingiku,

651

"Never would I be married, therefore do you go away! from
whatsoever place you may have come do you go. "

So thereupon, in truth, she went away.

And so once more alone was Red-Stocking. Once he became
very much concerned about his cousin. "Well, now, to-morrow
I shall go seek for my cousin." On the morrow, when he started
on the trail after his cousin, he saw where the woman had passed
along, where she had pulled up shrubs as she went along. And by
and by he heard the sound of something. "Tcwan!" was the sound
it made. When he came in view of an open space (in the woods),
he saw some one at work with mortar and pestle. Lo, (it was)
hunchbacks stopping a while in their work as he gazed at them.
Hardly could he recognize his cousin. He was addressed by him
saying: "My cousin, this time only will you be in your own form;
for in the same way as I now look, so will you appear. Verily, a
manitou is that man."

He spoke to him, saying: "Pshaw, wretch! 'Therefore let us
not be married!' was what you said." At the same time he waved
a disdainful sign at him with the fingers. "Pshaw, wretch! not
shall I be done so by him." On his way he went to the long-
lodge. Now, according as the other did, so did he; for he too wore
a clout; there was a bear's head, and a mink-skin which he had for
a tobacco-pouch, and a red (stone) pipe he had for a pipe.

Presently out came the other who was nude. He came saying
to Red-Stocking: "Not till you have thrown me down will you take
out your sister-in-law. " Then he arranged his clout in order.

Not at all in an unusual manner did he feel. He too arranged
his clout in order.

Forthwith then were they whooped at by the hunchbacks.

Again the one on the other side re-arranged his clout.

And he on his side arranged his clout.

Thereupon they grabbed each other, wrestling together. And
then they were cheered on with whooping (by the hunchbacks) »

652

"Taga, amba, ningawapicima, " inantam a8a'u Ka'U'miskwaciganit.
Kaga't acra*'paginat. Kaya'paginat acipo'kwawiganapinat kaya
uclpatangwapinan. Ajimadcat antanit icat. Pandigat i*i*u capun-
tawan a'pidci mockinawa8 i'kwawa8. Kawin kanaga pacik uwl-
5 nisisini tcra*yanik. Inabit antegwananin cagwii'kwisininiwan;
mlnawa ma' kwayanican agotcinon. Ka*i*cipina*a'nk inabit ow^-
bandanan po'tagana/kon; acimamot. Mlnawa inabit mantamini-
wacow&bandan, pajikomamon. Acisaga'a'nk. Ka*u*disat acitangic-
kank i8i'u a'ki, migu iu ajipagunawabickank Wya'ki. Ka'U'da-
10 ' pinat, a' kawa ubasi* kwapinan ini'u ma* kwayanican kaya i8i'u
antagwanan pata'kipina*o*nan. Midac i8i'u aci'a-tcita'kiwapinat;
midac i8i'u kaya mandaminiwac ajipintcwabinang, kaya i8i'u po'ta-
gana'k. Acikanonat: "MI iwiti katana'klyan tci*a*ni'a*'kiwank.
Papo'kwawan kiga-rgo. Kawin wi'ka wagita'kami'k klga'a'yasi."

15 Midac i8i/u acrixat pwa/taganit. Ka'kina uminuckawa8, nayap
acinagusini'pan udici*a\

Kaga't minwantamon.

Ajikanonat : " MI*r'u icinanansi' kutatiyu' k amantc aciwawi-
tigantiwagubanan. "
20 Aji'ixat a8a/u inini i'kwawa8 ayanit, ajikanonat i8i/u ikwawa8:
"Saga*a-mu'k!" udina8.

Kaga't Igi'u i'kwawag ajisaga*a-mowat. Aniwa'k, pa' tinlnuwa8 !
kaya i8iu ininiwa8. MIsa kaga't nisitawinatiwat acinanansi'ku-
tatiwat.
25 Misa' pinawitclt kra-gota.

653

but neither one could be thrown. So by and by, "Now, therefore,
I am going to throw him down/' thought Red-Stocking. Verily,
down he threw him. After he had thrown him down, he then broke
his back, and then made his face long. Then he departed, going
to where the others lived. When he entered the long-lodge, very
full was it of women. Not a single one had hair on (the head).
On looking about, (he saw) crow-feathers stuck in between the
poles and the wall; furthermore, wretched old bear-skins hung
suspended (from the lodge-poles). After he had taken (the skins),
he looked, and saw some pestles; then he took them. When he
looked again, he saw sacks of corn; one he took. Then out of doors
he went. When he got to where the other l was, he stamped
upon the ground, whereupon he stamped a hole into the earth.
After picking him up, he first bound him (about the head) with
the miserable old bear-skin, and then a crow-feather he stuck upon
(his crown). Thereupon he threw him into the hole head first;
and he also flung in the old corn-sack, likewise the pestle. Then
he spoke to him, saying: " In that place shall you dwell till the end
of the world. Hunchback shall you be called. Never on top of
the earth shall you be. "

And then he went over to where the others were at work with
mortar and pestle. All of them he straightened (at the back), the
same as they used to look he made them.

To be sure, they were pleased.

Then he spoke to them, saying: "Therefore now return you
each to the other in the way that you were married."

When went the man to where the women were, he then spoke
to them, saying: "Go forth out of doors!" he said to them.

Verily, the women then went outside. Oh, they were many! so
also were the men. And then, in truth, when they recognized each
other, then back to each other they went.

And so now the buttocks of the ruffed grouse hang aloft.

1 Man-with-a-SkuII-for-a-Head.

654

68. WTndigo.

Anic tawag anicinabag unltcanisiwa a' tagu. Anlc pibonini.
Kiiga't inandam *asa'u inini ku'tatcit notci*a*t ami'kwan. Kaga-
'tsa nisanantam awiya ugi'kaniman. Midac ningutingiku a*r-
nano'klt notcia't Ini'u ami'kwan, ningudingiku cigwa 'afia'u i'kwa
5 pamagu awiya mada'kunit waya' kwagamlng saga'i'ganlng anda-
wat. "Paba'pinisiwagan kinibumin!" udinas unitcanisa8. Kaga't
minditowan; kawin kanaga abi'ta aya'kwa'kusinit mi'tigo8 agosi-
slwan. Midac Ini'u wlndigon w&disiguwat. Misa' blda'taga-
'kowan, misa' najibiba'to wa8a'u i'kwa. Kaki' tcikunayat pingwa-
io cagit. Awinagickawat pidataga' kunit, nayagigu oganonan: "Nos!
kitagwicinina?" udinan.

Midac a'kitunit: "Kawin ningi'kanda^I tci*o*danisiminan."

"Nos! kitagwicinina?" udinan mlnawa.

Ajikawicimopagisunit, acitcangitiya'kisunit kanaw&bamigut.
15 Anic uganonigon: "Nindanis, mri*'u ijikiwan, ningasagra'g noci-
canyag, " udinan Ini'u. Misa' kaga't ajiklwat. "08o'u ici': 'Kimi-
comisiwa kitagwicin', ici nocicanyag. "

Cigwasa aniplndiga i'i*ma antawat. "Nltcanisitug! manito
nintawanima, " udinan ini'u umtcanisan. Misa7 acimanga' kitot
20 *iei'u antat. " 'Au, mi'r'u iciplndigan, nos!" udinan.

655

68. WlNDIGO.

Now, there were abiding some people with only their children.
Now, it was winter. Truly in the mind of the man rose thoughts
of fear while on the hunt for beaver. Truly cautious he became
of some creature (whose presence) he felt. And so once, while he
was busily engaged catching beaver, at that time there suddenly
(appeared to) the woman some one that was travelling over the
ice from the other end of the lake, (and coming to) where she (and
her family) lived. "Alas! and now we are going to die!" she said
to her children. Truly big was the creature; not even half so tall
(as he) were the trees, (such) was how high he reached. It was by
the Windigo that they were visited. And as he came hitherward
over the ice, then to the lake ran the woman (to meet him). Re-
moving all her clothes, she had nothing on. On her way to meet
him as he came along on the ice, and while yet some distance
away, she spoke to him, saying: "O my father! have you now
returned home?" she said to him.

Thereupon said the other: "I don't know if you are a daughter
of mine. "

"O my father! have you now come home?" she said to him again.

When he dropped down and lay (on the ice), when he lay resting
on his hands and knees, then by him was she observed. Now, she
was addressed by him saying: "My daughter, therefore go you
home, lest I perhaps scare my little grandchildren," he said to
her. Thereupon truly back home she went. "This do you say to
them: 'Your grandfather has come home/ say you to my little
grandchildren."

So she went (and) entered the place where she (and her family)
lived. "O my children! a manitou do I take him to be," she said
to her children. And then she enlarged the size of her home. "All
right, now come on in, my father!" she said to him.

656

Cigwasa gaga't plndiga'6'tawan ini'u osan. Anic misa' udo-
tcimani unltcanisa8. Kaga't kicawadisiwan ; misagu a'pana
ta'kunanit 'i8i'u unltcanisa8.

Kaga't minwantam 'a8a,u i'kwa. Cigwa oganonigon osan:
5 "Nindanis, amba, taga, awinagiskau na*a*ngic! Cigwa indigu
pldadaga'ku. Misa' gaga't o86'u ici', kagu' win minawa ina'kan
'i*i'u kagrrnatwa Igi'u kinitcanisag 'i8i'u ka'i'natwa ' Manito
nindawanima ' kri-'kitoyan. Midac ici' 'a8a'u na-a-ngic: ' Nos
kltagwicin ', ici', magica ningasagra*", udinan ini'u udanisan.

10 Midac gaga't aninagickawat Tni/u unabaman anat: "Manito
nindawanima," udinan. Misa' kiwitciwat Ini/u unabaman. Cayl-
gwa klpindigawag, cigwa oganonigon: "Nindanis, anin wlna
kri-'kitoyan, ' Manito nindawanima,' kri-'kitoyan?"

Anic ka*i*nat? Kawin oganonasin. Misa' cigwa udanawi-

15 'axaman, kawin wisinislwan. " Migu i'u nindanis ! " udinan.

"Kawin nin a'pidci wawlba niwisinisi," udinan ini'u udanisan.

Kaga' t misa' kawi' ka wisinislwan w&wltigamawat. Misa a' kitunit :

"Kagu' win, na'a*ngic, nanlsanandagan," udinan.

Misa' kaga't a'i'nano'kit anotci'a't ami'kwan.
20 Midac ka'i-nat ninguding wanagucininig: "Kawinina ingutci
ami'kwag, indanis, wi'ka tciwSbamat na*a'ngic?" udinan. "Ka-
ga't o-o-ma pacu' tawag ami'kwag, nicwawan," udinan,

"Anin ajinawa'k?" i'kitowan. Tanisawag indagu notcrrndwa?"
i' kitowan.

25 "Minanga," udinan 'a8a'u inini.

"Misa' kaga' t saga'i-gansing tawag, a' kumaskigowank a' ta
'i8i'u wic, minawa wa'kwagam pajik a'ta."

657

Then truly in came crawling that father of hers. So thereupon
he kissed her children. Truly gentle was he, and it was then all
the while that he had those children of hers in his hands.

To be sure, pleased was the woman. Presently she was addressed
by her father saying: "My daughter, come, I say, go meet (my)
son-in-law! It seems that now he is coming along on the ice. There-
fore truly this do you say to him, and do not repeat to him what
you said to your children, when you told them that 'A manitou do
I take him to be/ But this say you to (my) son-in-law: 'My
father has come home, ' (thus) say you to him, lest perhaps I should
frighten him," he said to his daughter.

Thereupon, truly going to meet her husband, she said to him:
"A manitou do I consider him to be, " she said to him. Accordingly
then she went along with her husband. When they entered, then
was she addressed: "My daughter, pray, why did you say [when
you said], 'A manitou do I consider him to be'?"

What was she to say to him? She did not speak to him. There-
upon she then offered to feed him, but he would not eat. "Never
mind, my daughter!" he said to her. "Very seldom do I ever
eat," he said to his daughter. True it wras that never did he eat
while he was living with them. And now he said: "Don't you,
son-in-law, don't entertain any fear (of me)," he said to him.

Thereupon he set to work to get a beaver.

And this to her he said one evening: "Are there beavers any-
where, my daughter, which (my) son-in-law has never seen?" he
said to her. "Verily, near here dwell some beavers, in two places,"
he said to her.

"How is it possible (to get at them)?" said the other. "Could
they really be killed if some one should hunt for them?" said the
other.

"To be sure," to her said the man.

"It is a fact that in a small lake there are some, at the edge of
a swamp is one (beaver-) dwelling, and still another by itself at
the far end of the lake."

658

"Oun, kawin win ningi'i*da.nzln. Ingutci wlcing tcri*natinag
nindacigagwatwa. Kaga't mrrma saga*i*gansing wclband^man
inatinag. Taga'pl wlibang ija'kank!" udinan.

MIsa' kaga* t weyabaninig madcawag. Cigwa udodi' tanawa

5 kagagiponaminit udonini. " Kagatsa pa' ta-rnowag, " udigon.

"Aya*a*nsag ayatuganig, " udigon. Cigwa udanina^zi'ka-mini

sagiskusininik. Anic uzaw&bi'k wasa'ka'U'ninit; ajipa'ki'ta'a.*-

minit, panagu gasigitcisanit. " 'A 'au', na*a*ngi! kiwajickumag!"

Umawinana8 'a8a'u inini. Mlsa' minawa pajik utaninanzi'kajnini
io anigaglma* tonit minawa upa'kita'a/minit. " 'A 'a'", na-a/ngl!
kiwacickuma.g!"

Unanlwana'wa.

"Mlsa' cigwa' tcin6tci*a.'ngwa igi'u ami'kwag." Tcalgwa
pabatacikutata'i-gawan. " Mlsa' oma, " i'kitowan. Acitwa/i'ganit,
15 ajipata'kinanit cingwa'kwan. "Mi'o'ma wandacawat," i'kitowan.
"Ambasino, kanawandan o*5'ma pata'kisut cingwa'k! Plpagimi-
cin." Midac cigwa' ta' kamadciwaw^n Ifii/u wadci'u. "Ca°, ca°, ca°!"
parnwaw^n iwiti watciwing. Cigwa gaga't amantc panagu ki'tci-
nlbiwa skabini utwa*i'ganini. Cayigwa pitagwicinon.

20 Ajipipagimat. "AM" udinan. Cayigwa mlgu' iwiti pa'U'ndci-
tclga4 lcwap^gisunit. Cigwasa' ubicibitoni. "Agackumaguta ani-
ginogwan!" i'kitowan. Cigwa tca'kiblni'kanowari udontci*a*gwa-
wabinani. "A'a'u, na*a*ngi, naniwanu'wi!" udamri'gon.

1 The beavers the man killed were small compared to those the Wmdigo killed;
hence the term "muskrats."

659

" Oh, I did not have (such as that in mind). If somewhere were
a hill like a (beaver's) dwelling was what I asked about. Truly
at yonder small lake did I see a hill like that. Now, to-morrow
let us go thither!" he said to him.

Thereupon truly on the morrow they departed. When they got
to the place, then (with surprise) did (the man) hold his haiid over
his mouth. "Truly many are they," he was told. "Young
(beavers) they must be," he was told. Presently the (Windigo)
went to where (the dwelling) was projecting out above the ice.
Now, a cane of copper did he have in his hand; when he struck
(the dwelling), straightway out they rushed. "Come on, son-in-
law! (here) are your muskrats!" *

At them rushed the man. And then up to another (dwelling)
went the Windigo without making any noise, and he also struck
that. "Come on, son-in-law! (here) are your muskrats!"

He slew them with a club.

"Therefore, now will we seek for those beavers." In a while he
was wandering about, tapping on the ice (to see where the beavers
were). "Here is the place," he said. When he had made a hole
in the ice, he stuck a (white-) pine down into it. "Here is where
they have a hole," he said. "Pray, watch this place where the
pine stands! You must call to me." Thereupon then over the
mountain he went. "Shu, shu, shu!" came the sound of his voice
from over the mountain. Thereupon truly to an unknown depth
did the mass of water sink below the hole in the ice. Presently
here came (the Windigo) back.

Then (the man) yelled to him. "Hey!" he said to him. In a
while, coming from yonder way, (the Windigo) flung himself
forward at full length. Presently he rolled up his sleeves. "Let
us see how big (the beaver) is!" he said. Then, putting his hand
down into the hole, he drew (a beaver) out of the water. "Now,
then, son-in-law, lull him with the club!" (the son-in-law) was
told, but to no purpose.

66o

Udanupa'ki'ta°wan a8awinini, kawin kanaga unisasln. Mldac
kgut uba'pri'gon cayigwa ajipa'kita°wanit *i8i'u usa'ka*u*nini.
^Na-a-ngic, <iwanicl wina'a*'", " udigon Ini'u ujinisan. "Nackasa
pitclnag klgawabama 'a8a'u ki'tci ami'k, " udigon. Cigwasa kaga't
5 minawa ta* kwamadciwawan *i8i'u wadci'u. Anic cigwa minawa
ujinisan babatatca'kata*i*gawan iwiti wadciwing. Misa' ka"i'gut
minawa tciwlntamawat amanisut. Misa' gaga't minawa paba-
•rnwanit: "Ca°, ca°, ca°, ca°! Ujimwiyu'k, ujimwiyu'k, ami'kwu-
tug!"

10 Misa' gaga' t cigwa minawa ajra'manisut 'aea'u inini upipagiman:
" Minawa cayigwa!*' udinan.

Mlgu minawa andotaminit; pa*u*ndcidciga'kwapagisunit. Misa'
minawa andogaminanit, misa' a'kitunit minawa: " 'A 'a'u,
na*a'ngi! nanlwana'ir !" udigon.

15 Misa' kaga't anupa'ki'ta'cwat 4afa'u inini, anic kawin unisasln.
Uba'pri'gon ujinisan.

Mldac ka-rnat: "Misa' kaga waVu ki'tci ami'k," ugrrnan
Ini/u uningwanan. "MI nangwana andaciwat?" i'kitowan Ini/u
ujinisan. " Pa' ta*rnowag inangwanagu. Nindanumayaginan iniku-

20 'kwag 'isi'u wlc, " i'kitowan ujinisan. "Kagatsa kitabi ml*i-'u
mi'kawatwa Igi'u ami' kwag. Misa gaga't ga'kina klnisagwa 'i8i'u
andaciwagwan, " udigon Ini'u ujinisan. Kagatsa minwantamon
Ini'u ujinisan. "Misa' cigwa tciglwayang, " udigon Ini/u ujinisan.

Misa' kaga't klwawat. Cigwa ki'tcipimiwanawan Int'u ujinisan;

25 kaga't minwantamon. "Kagatsagu nlngawlsin, ' i'kitowan. Anic

misa' nayag andawat pacwabandamowat anacl'tamon ujinisan.

66i

With a club did the man try to slay it, but he was unable to kill
it. Thereupon he was told, (and) laughed at by (the Windigo)
when striking at (the beaver) with his cane. "Son-in-law, a young
(beaver) that is," he was told by his father-in-law. "Keep watch,
and presently you will see the great beaver," he was told. Then
truly again went he up over the mountain. So presently again
was his father-in-law tapping here and there upon yonder mountain
(to find where the beaver was). And now (the man) had been told
by (the Windigo) to tell him when he heard (something coming).
And so, sure enough, here and there came the sound of his voice:
"Shu, shu, shu, shu! Away, away, O ye beavers!"

Thereupon truly, when again the man heard the sound (of some-
thing coming), he called to (his father-in-law): "Here they are
again!" he said to him.

Accordingly the Windigo did as before; coming from the other
way, he flung himself forward at full length. And then, again
reaching his arm into the water, he then said, as before: " Come on,
son-in-law! kill it with a club!" he was told.

Thereupon truly did the man hit it, but in vain, for he could not
kill it. He was made fun of by his father-in-law.

And this was what (the Windigo) said to him: "It is now almost
time for the great beaver," he said to his son-in-law. "Is that how
many they were?" said his father-in-law. "They were, in fact,
rather numerous. I have noticed, however, that the size of the
(beaver-dwelling) has changed," said his father-in-law. "Truly
do you please me for having found the beavers. Therefore, in
truth, have I killed all that might have been there," he was told
by his father-in-law\ To be sure, pleased was his father-in-law.
"Therefore now is it time for us to go back home, " he was told by
his father-in-law.

Thereupon truly back home they went. Now, a great pack was
his father-in-law carrying; truly pleased was he. "To be sure, I
shall have food to eat," he said. So accordingly, when they were
getting within easy reach of home, then did his father-in-law stop.

662

" Intawa mlo'ma kaya nln ningatanandciga. kicisa' kwayan, " udinan
Ini'u uningwanan. "Magica ningamina'pitamawag nocicanyag.
Pama ickwawlsiniyan mlnawa nlngapikiwa." MIsa gaga't kaicictci-
ganit, pi*kwapisiganit; kicisa' kwanit wisininit. Cigwasa tagwicinon
5 ka*rckwawlsininit. MIsa' kaga't sagi'a/nit unldcanisiwa8. MIgu
iwiti antaci' kanit. MIdac ninguting ananlmra'nit ana*a*minit;
mlsa ana'a'mawat unaga'kinintclng pagitinat nlbawinit ocicanya8;
midac acinagamut ana*a*ma\vat:—

"Pegisk^nitisI, pegisk^nitisi, pegisk^nitisi, pegiskgnitisi!"

10 MIsa7 acictcigat. Gaga't kicawatisiwan. MIdac wi'ka mlnawa
cigwa mlnawa pa'kadawan. MIsa' a'kidunit: "Kuniga'ka,
nindanis, mi'kawasln ami'kwan na*a*ngic?"

Ugi' kandan ' a8a'u inini. Midac anat : " Ningi' kandan ' i8i'u riwiti
icinagwa' k tibicko, anicadac wasa'. Pama ningawlnibamin . "

jc Kamotcigisinit. "MIsana mlnawa tciglwlsiniyan," udigon Ini'u
ujinisan. Kaga't minwantamon. Acimfidcawat. Cigwasa udo-
di'tanawa. "MIsa' oma kii"taman." Owabandan ubigamanig
saga*i*gan.

MIdac a'kitunit: "MI iwiti wandacawagwan, kaga't ki'tci-

20 •a.'mi'kwag," i'kitowan ujinisan. MIsa' cigwa mlnawa patca-

'kata*i'gawan usa'ka*o*nini. "MI nangwana kaga't i'i'witi wanda-

cawat," i'kitowan. Kaga't ml iwiti acitwa*i*ganit. "Kawin

a'pidci pa'ta*rnislwag, nlcogawag a'ta," i'kitowan Ini'u ucinisan.

663

"I think that here in this place I will eat after I have finished cook-
ing, " he said to his son-in-law. " Perhaps I might cause my little
grandchildren to catch the smell of what I am eating. When later
I have finished eating, then will I continue hitherward on my way
home." Thereupon truly that was what he did, he made a fire
(the smoke of which could be seen rising) ; when he had finished
cooking, then he ate. In a while he came home, when he had
finished eating. It was true that he was fond of their children.
Accordingly there (about him) was where they played. And then
at times he made them dance while he sang. And this was the way
he sang for them as he placed his little grandchildren standing up
in the palms of his hands; and this was the way he sang as he
sang for them: —

"Rotten navel, rotten navel, rotten navel, rotten navel!"

And that was the way he did. Really kind he was. And so it was
some time afterwards that again he became hungry. So this he
said: "(I) should like to know, my daughter, if (my) son-in-law
ever found a beaver."

About (a place where beavers were) did the man know. And
this he said to him: "I know of a place over there that looks like
(a place for beavers), but it is a long way off. By and by he and I
will go spend the night there."

Then pleased was (the father-in-law). "Therefore now shall I
again have food to eat," he was told by his father-in-law. Really
pleased was (the old man) over it. Then they departed. In time
they arrived at the place. "This is the place I spoke of" (he said
to his father-in-law). He saw where the lake narrowed.

And this said the other: "It is yonder where they probably are.
Truly (of), great (size are the) beavers," said his father-in-law.
Thereupon then again went he roundabout, tapping with his cane.
"Without doubt at yonder place is where they surely are," he
said. Truly yonder was where he made a hole (in the ice). "They
are not many, there are but two," said his father-in-law. So

664

Anic cigwa minawa ki'twa*i*gaw$n Irrna ubigamanig *i8i'u saga*i*-

g^n. Pajigigu Ini/u cingwa'kwzm uglpata' kinani ima saga'rggnlng.

Cigwa minawa aminisu; mlgu iwiti minawa pa*U'ndcipisunit.

Kaga't minawa andobiginanit cigwa minawa ami'koblginani.

5 " 'A'au', na*a*ngi! nlwana'wM" udigon.

Anic kaga't udanupa'ki'ta*o*wan, kawin onisasin. Oba'pi'rgon
pa'kita'O'wanit ba'ka asa'ka*o*nini, misa' kinisanit. "Kayabi,
na'arngl! pacigutug, " udigon. Misa' kaga't minawa papan^ndu-
naci'i'ganit.

10 Kaga't minawa ogrg/manisu. Minawa ubipagiman ujinis^n,
mlgu minawa pa*u*ndcitciga'kwap£gisunit. Misa' minawa ggwa-
plginanit Ini'u gmi'kwan. " 'A 'au', na*a*ngi, nlwanuw1!" udigon.

Kaga' t udanawinlwana'wan ; kawinidgc ugacki' tosin tcinlw^-
na'wat.
J5 Misa' minawa acinlwana'wanit.

"Misa' cigwa!" udinan, "anin dacina*i,u? Amba anduk^baci-
siwank!" udinan Ini'u uclnisan.

"Kamawln kitanibaslmin," udigon; " undcitasaya' tagu w&ni-
bawanan, kitanibamin. " Ow&bandan cigwa pangicimunit klcison.

20 "Na*a-ngl, klwata!" udigon. Misa' kaga't ajicacagwasunit *i*i'u
kaya win udami'kuma8, ajicowani'kananit 'i8i'u ud^mi'kumini.
"Misa', ambasino, na'a*ngi! klgapimiwinin. " Aji'O'da'pinigut
ajiplna'u*gut i*i-ma umintckawanining. Cigwa m^dwamadcaw^n.
Misa intigu nlcing m^dwata' ku' kl anandank, 'au, acikitciblnigut

25 i-i'ma umintckawanining; inabit a inini, minangw^na udackwan-

665

presently he made another hole (in the ice) over there at the nar-
rows of the lake. And a pine he stuck into the lake there.

Presently again (the man) heard (something coming) ; whereupon
from yonder direction came the other, falling headlong towards
the hole. To be sure, again did (the old man) reach his arm into
the water, when again he felt hold of a beaver there. "Come on,
son-in-law! kill him with a club!" (the man) was told.

Now, truly he struck (the beaver) in vain, for he could not
kill it. He was laughed at by (the Windigo), who struck it gently
with his cane, whereupon (the old man) killed it. "Wait a while,
son-in-law! there may still be another/' (the man) was told. Where-
upon truly roundabout went he to chase up (another).

To be sure, again did (the man) hear the sound of (something
coming). Again he called out to his father-in-law, whereupon
again he came from the other way (and) flung himself headlong
(towards the hole). And then he drew another beaver out of the
water. "Come on, son-in-law! kill it with the club!" (the man)
was told.

In truth, he tried killing it with a club, but without result; he
was not able to kill it with a club.

And so again did (the Windigo) club it to death.

"There, now!" (the man) said to him, "why (shouldn't we)
now (stop)? Come, let us look for a place to camp!" he said to
his father-in-law.

"I doubt if we could sleep," he was told; "unless, perchance,
you intend to have some sleep, then we might sleep." He saw
that the sun was now going down. "Son-in-law, let us go back
home!" he was told. Thereupon, truly, hanging the beavers (of
his son-in-law) to his belt, he put his own into his pack. "Now,
then, come on, son-in-law! I will carry you." When taken up,
he was put into the mitten (of his father-in-law). Presently he
heard the sound of (his father-in-law) moving off. And then it
seemed that he made but two steps, so (the man) thought, when,
lo, he was pulled out of the (old man's) mitten; when the man

666

tamiwang. Kawin kanaga pang! pi'klnang udinandanzln pangi-
cimobanln klcison, midac igu kayabi ajinang. MIdac agut ujinisan:
"Na*a*ngl, animadclc intawa kiwacackumag. Iwiti ingutci nigl-
pinaganag Igi'u nindami'kumag. Magica, nindaminapitamawag
nocisanyag. Pama krixkwawlsiniyan ningapiklwa. "

Misa' kaga't cigwa piglwanit. Misa' ri'ma andaci'kanit 'i8i'u
ocicanya8. MIza'n ml'ku' nanlmra't i*i*ma 'i8i'u ocicanya8, ana-
*a*mawat i'i'ma unaga'kinindcing nlbawinit *i8i'u ocicanya8. 0*5*-
widac utina'a-mawa8: —

IC "Pigickanidisi, pigickanidisi, pigickanidisi, pigickanidisi."

Misa' pana utclmat iu ucicaya8. Kaga' t ocawanima8 ' i8i'u
ocicaya8. MIsagu pana plmantawanigut.

Cigwa' ninguting a* pi aniyabawanik udigon: "Anlc, misa'
cigwa' tcimadcayan, " udigon ini'u osan. "Anlc mlsagu i'u mini'k

15 ka'piwltcra'yawinaguk, nindanis." MIdac ka*i*nat: "Ambasino,
kagu' wi'ka ugamwasiwawa8 'i8i'u ami'kwunlckwa8!" udinan Ini'u
udanisan. "Kaga't mlgu i ka'ixiwabak ka*i*ninan, nindanis;
'i8i'u wi'ka tci-a*mwasigwa Igi'u nocicanyag. Kicpin amwawat,
po'tc ningaki' kanimag. Ningapitagwicin kicpin amwawat noci-

20 canyag tci'a,nra*'klwang," ugri'nan Ini'u udanisan.

Kagatsa' udinan Ini'u osan: "MIi'u kataciwabak, " udinan.

"Mlgu iu amantc a' pi tcra-nra-'klwang po'tcigu ningatagwicin

kicpin awlya amwat. Misa' mini'k aninan, nindanis.*' Cigwa'

weyabaninig kaga't animadcawan. li0o,f klga*i*'kit, o'6'witi

25 agamiki* tcigami ml*i*witi wSu'cSyan; i'kwadac 'a8a'u ka*u*disag,"

667

looked, there, in fact, was their entry-way. And there was no
difference at all, he fancied, in the going-down of the sun, for it
seemed to him the same as it was (before they started). And then
he was told by his grandfather: "Son-in-law, [you had] better
take along your muskrats. Yonder somewhere I left those beavers
of mine. Perhaps I might make my little grandchildren catch the
smell of what I have been eating. After a while, when I have
finished eating, I will then come back."

Thereupon truly in a while back home (the old man) came.
And so roundabout him played those little grandchildren of his.
And now all the while was he making his little grandchildren
dance there, he sang to his little grandchildren as they stood there
in the palm of his hand. And this was the way he sang to them: —
"Rotten navel, rotten navel, rotten navel, rotten navel!"

Whereupon would he immediately kiss his little grandchildren.
Really kind was he to his little grandchildren. And so continually
was he made use of by them to crawl upon.

Now, once when the weather began to grow warm, (the woman)
was told: "Well, it is now time for me to depart," she was told by
her father; "for this is as long as I have come to stop with you
(and the rest), my daughter." And this was what he said to her:
"Pray, don't you ever let them eat the musk-glands of the beaver!"
he said to his daughter. "Truly shall it be according as I tell
you, my daughter; that never shall you let my little grandchildren
eat the glands. If they eat them, then I shall certainly know. I
shall come back if my little grandchildren eat them in after-time,"
he said to his daughter.

Of a truth, she said to her father: "That is the way it shall be,"
she said to him.

"Therefore at any time until the end of the world am I bound
to return if anybody eats (the glands). That is all I have to say
to you, my daughter." When the morrow came, then truly on
his way he went. "This shall you say, that off this way, toward
the farther shore of the great sea, is where I am bound; and a

668

udinan. "Midac ka*r'kitoyan, wlni'tam tanondagusi," udinan,
"nlnidac skwatc ninganondagus. Awagwanidac kagiclwagwan
mra,/u kaniciwat. "

Cigwasa' pasigwlwan osan ; kagii' t kid' kawan a* pana kapickwa-
5 bamat Ini'u osan. Cigwasa' madwamadabiwan *i8i'u ki'tciki'tci-
gami, mlsa' nondawat madwayatagasinit, mlsa' cigwa' pamicaga-
siwan andutank. Cigwasa' kaga' t awlya' onondawan nondagusinit.
Kaga't minawa madwanondagusiwan pacig. Midac Ini'u osan
abi'tagu ka'pl'tuwanit kaga't iciwawan Ini'u osan. Amc ogri'gon:

io "KIcpin, nindanis, mancri'gowan, amc mrr'u minawa tcibitag-
wicinan," udigon Ini'u osan. Midac kaga't anandank 'a8a'u i'kwa:
"Ml nangwana iu tcicagotcra'g nin awacima kiclwayan, " ugri'gon.
Anic Ini'u osan cigwasa' kaga' t madwamlgasowan ini'u osan. Kawln
kanaga winasiwan madwakagakanonitinit; myugunidac ugitabi-

15 'tawawa2, midac a' pi kamadwaciniciwanit.

Cigwasa' kigitu 'aea'u i'kwa ka'i'gut Ini'u osan. "Ambasino,
kagu' wl'ka minawa tabljasl o*o'ma minising! Anln kajanicina-
ba'kagubanan i8i'u ayawat?" i'kitu. "Ambasino mrrwiti kata-
na'klyag kaya klnawa!" ugrrnan. Anic mri,/u ka*i*jiki'kino-

20 -a'magut Ini'u osan tcrr'kitut. Midac kaga't ka'r'kitut. Kaga't
midac ka'i'ciwabatinik; win kri*cictcigat rrwiti wantcitana' klnit.
Anic kawln tagra*nicinaba'kasinon klcpin o'5'ma tana'klwa'pan
Igi'u tinowag. Midac kaga't wandcrixiwabak 'i8i'u wl'ka want-
ci'a'yasik; anic kawlnltug tagi*a*yasl ingutci 'a8a'u anicinaba

25 o'o'ma ayawa'pan Igi'u tinowag. Mlsa' mini'k ka*i*'kitut.

Pinwawitcit kra*gota.

66q

woman do I go to visit," he said to her. "And this shall you say,
(that) the sound of her will be the first to be heard, " he said to her,
"and that the voice of me will be the last to be heard. Whichever
makes the louder sound will be the one who is slaying (the other)/'

Then up rose her father; truly with speed went her father, whom
she saw disappear out of sight. In time she heard the sound of
him coming out upon the great sea, whereupon she heard the sound
of him walking in the water, and then at last of him arriving at
(yonder) shore. As she listened, presently, sure enough, she heard
the sound of some one's voice. In truth, she heard the sound of
another's voice. And then the sound that her father made was
really half as loud again as the sound of the other. Now, she had
been told: "If, my daughter, I am overcome, then again will I
return," she was told by her father. And that, in truth, was what
the woman was thinking about: "It will be the sign that I have
overcome her if I yell with a louder voice," she had been told.
So it was her father that she truly then heard fighting. Not even
was his nam^ mentioned when the sound of him and the other
were heard talking with each other; for four days was she able to
hear the sound of them, and that was when she heard the sound of
him killing (the other).

In a while did the woman speak of what she had been told by
her father: "Pray, never permit him to return again to this island!
How can there be any more people than there are?" she said.
"Would that you (and the rest of yours) would live over there
(where you are)!" she said (of her father). Now, that was what
she had been taught by her father to say. And that, truly, was
what she said. Sure enough, that was what came to pass; what
she did was the cause of (the Windigo and others) living over
there. Now, there would be no people if here lived people of that
kind. And that, truly, was how it came about that they are never
here; for there probably would never be people anywhere if people
of such sort were here. That was as much as she told about.

The buttocks of the ruffed grouse now hang aloft.

670

69. Hell Diver, the Foolish Maiden, and Winter-Maker
(Cingibis Matciki'kwawis kaya Kabibonu'ka kaya).

I'kwawag pimusawag, madciki'kwawis; misa' pimusawat, nin-
gutingiku saga*i'gan acimadapiwat cingibisan klbaba'aryagam5-
wan. Misa' ajiplbagimat matciki'kwawis ogowidac udinan: "Cin-
gibis! pinata'uxinan!" udinan.

5 Misa' kawin kanaga matagamusiwan.

Minawa' ku tanakanonan, kawin kanaga ubisiki' takusrwan.
Wl'kasa' udabwa' tagowan kanonawat. Aciposlguwat rrma utcl-
manining, misa' kabimiskawad. Kawin kanaga ri'witi antawat
wrixasl asa'u cingibis; ningutciku' icimadcru*. Misa' rrma
10 ningutci papataciw&wlwit. Anlc mlgu'ku' kaniwabaninigin posi-
wat; kawin pisan aiyaslwag. MIsagu' a'pana ningutci papai-
*i'yat a" cingibis, midac ka/rcrai'yat.

Ninguting pimaca'o*wat saga*rganing oglw&bamawan pima-
cagamanit ma'kwan. Udinan 'a8a'u matciki'kwawis: "Naska-
15 ginina! ma'kwa kapimacagamat!" udinan Ini/u unabaman.

Cigwasa' inabiwan, "Oun," i'kitowan, "nintai wlna'a*"."
"Tagaskumaguta, kanoc!" udinan.

Cigwasa' gaga't ukanonanini, o'6'*dac udinan: "Kwatc, kwatc,

kwatc, kwatc, ma'konsim, nintai'!" i'kitowan Ini'u unapamiwan.

20 Anlc cigwa nondagon ajiku'piba'tot au ma'kwa. Unawatcipi-

nanini umi'tigwablni aci*rna*a*nit; kwaya'k acrl*na-a*nit kwaya'k

671

69. Hell-Diver, the Foolish Maiden, and Winter-Maker

Women were walking along, (one was) the Foolish Maiden;1
and so, while walking along, they came in course of time out upon
a lake, where (they saw) a Diver moving about over the water.
Accordingly to him called the Foolish Maiden, and this she said
to him: "0 Diver! come across the water and get us!" she said
to him.

But no move at all would he make towards them.

Another time she spoke to him, but no answer at all did they
get from him. After speaking to him for a long while, they were
given heed. When they were let into his canoe, they then pad-
dled away. Not even to where he (and others) dwelt did Diver
wish to go; off in another direction over the water he started.
Accordingly off over there he wandered with (the women) for his
wives. Now, as often as the morning came, they would embark
in their canoe; they spent no time leisurely (anywhere). And so
roundabout in (various) places continued Diver, and such was
the way he passed the time.

Once, while paddling along the edge of the lake, they saw a bear
coming along the shore. To (Diver) said the Foolish Maiden:
"Oh, look! yonder is a bear coming along the shore!" she said to
her husband.

When he looked, "Oh," he said, "that is my pet."

"Oh, do please speak to it!" she said to him.

In a while he truly spoke to the bear, and this he said to it:
"Here, here, here, here, my little cub, my pet!" (so) said their
husband. Now, as soon as he was heard, then up from the lake
ran the bear. Quickly seizing his bow (and arrow), (Diver) then shot;
straight he let fly the arrow in the very direction where (he had

1 For there were two, and both were the Foolish Maidens.

672

ima karrijiku'piba'tonit. Ajikabawat, misa' kuma a' pi anicingi-
cinon, klnisanigwan. Acinosibltabanawat, "Kagatiguna klga-
ma'ku'kamin," i'kitowag. Misa' cigwa rrma agwawana/ku-
' kawat.

5 Caylgwa cingibis uglmi'kwandan ka'i'cictcigat paba'a'yat 'a8a'u,
misa' acipata'kisitacink. Misa' kigicap, "Kagatsa nlngaglgizita, "
udinan Ini'u wlwan sasl'kisinit. "Taga, wrkwata'a'n!" udinan;
mri,/u win capuniganan klcagunang ri-ma usitang.

Mldaclsan a'kitut 'a8a'u: " Ninglgagwanisagandanan Ini'u cingi-
10 bisiwizitasan, " udinan.

Misa', "Taga kin, " udinan Ini'u uclmamawanit,1 " wl'kwata-a'n. "

Misa' cigwa gaga't ugitcigwatamawan usataning Ini/u capuni-
ganan.

"Nya, taga na kaya nln anint micicin!" udinan Ini/u uclmayan.
15 "Nya, naskabina! *AU manu, mlcicin!" udinan Ini'u uclmayan.

MIdac kaga't ka'iximlnat Ini'u umisanyan capuniganan.

Kagatsa udinan 'a8a'u matciki'kwawis: "Kuniga mlgu au, "
ugi'i'nan; "o'5*wisa' acipaciguwanan!"

"Kawln," i'kitowan, "ayawag," udinan. "Aiyawag ninta-

20 wamag. Kaga't uwlniciciwag igiwa kidangwawiwag, " udina8

'i8i'u wlwa8. "Misa' tcri*canyang wabang," udina8 'i8i'u wlwa8.

Naskadac cigwa madcawag. Ningutingiku anipapimiskawat
uglwabamawan adi' kwan. Anlc uganonawan : " Naskaginln !
awati adi'k kapimacagamat!"
25 "Nintai wina-a-V

" Kagaskumaguta pipagi'm!" udigo* 'i8i'u wlwa*.

Misa' gaga't plpagit *a8a'u cingibis.

1 Probably a false form. — T. M.

673

seen the bear) go running up from the shore. Then they went
ashore, and then some distance on (they found the bear) lying (on
the ground), no doubt slain by (Diver). Then, drawing (the bear)
down by the water, "Verily, now we shall have some bear-meat
to eat," they said. So then in a while they had a rack put up (on
which to dry the meat).

Now, Diver thought of something he would do while (thus)
continuing aimlessly about, whereupon he snagged his foot. Ac-
cordingly in the morning, " Truly lame shall I now be/' he said
to his wife that was older. " I say, do try to get it out!" he said to
her; for some needles had he stuck into his foot.

And so then said she: "I so much loathe the hateful foot of a
Diver,'* she said to him.

Whereupon, "Then you," he said to the younger sister, "you
try to take it out."

Whereupon then did she pull the needles from his foot.

"Oh, do please give me some of them!" (the elder) said to her
younger sister. "Oh, now, please! Don't refuse, but give them to
me!" she said to her younger sister.

Whereupon truly then she gave the needles to her elder sister.

Verily, to him said the Foolish Maiden: "Wonder if it be
true, " she said to him, " that you are thus alone (without
relatives)!"

"No," he said, "there are (some relatives)," he said to her.
"There are some sisters of mine. Truly handsome are those sis-
ters-in-law of yours," he said to his wives. "Therefore will we
start (to where they are) to-morrow," he said to his wives.

So then soon were they off. And once, while paddling along,
they saw a caribou. So they spoke to it, saying: "Oh, look! yonder
is a caribou coming along the shore!"

"That is my pet."

"Oh, please do call to it!" he was told by his wives.

Whereupon truly did Diver call aloud.

674

Kiiga' tsa umisawinawawan Igi'- i'kwawag. " Ambadacsa', "
i'kitowag igi'u i'kwawag, "amwang!"

"Oun, mindai wlna*a*u."

"Tagackuma kanoc!" udinawan.
5 Cigwasa kaga't upibagiman 'a8a'u cingibis: "Kwatc, kwatc,
kwatc, kwatc!" udinan 'a8a'u cingibis. "Adi'kwasim, nintai!"

Anic onondawan adi'k; ucimo, a'pana kwapikwaskunit.

MIsa' a'pana umamipinani umi'tigwablni, misa' ina*a*wan;
kwaya'k ka*i'ciku'pipa'tonit icinatagama'5'wag. MIsa' anlna-
io biwat klcingicinon adi'kwan. MIsa' mlnawa wlyasi'kawat. MIsa'
mlnawa acictcigawat, klpaswawat Ini'u adi'kwan.

Aniposiwag. "MIsa' nongum tci'irdi'tongwa igi'u kitangwa-r-
wag, " udina8 'i8i'u wiwa8.

Cigwasa' udababandanawa *i8i'u odana. Cayigwa madwapiba-
15 giwan: " A 'e*e*M cingibis plti'kwawa!"

" 'EM mlsa lgiwati ka*i*nintwa kapimiskawat!"

" Kagu pinawln *i8i'u ina( kagun. 'Wlwamlgisago'kasu kuca'ku' ku ! '
mi ini'k."

"A 'e'e*'! Wamlgisago plti'kwawa!"
20 ''Kiwabamigominasan/' udina8 "* i*I'u wiwa8. Pinanzibiba*i*tiwa8
i'kwawa8, "MIna Igi'u kitawamag?"

"Sa! matcl* ki'kwawicag wlnigi'u. Sasaga*i''kwawag kuca ka*i*-
nagwa. "
Anawidac zazaga*i-'kwawa8 'K'u unaziblba*i*tinit. "Kagatsa'
25 zazaga*i*'kwatuganag Igi'u kitawamag/* udinawan Ini'u unabami-
wan.

Plnicsa' kaga kapi'kwa^a'mowat *i8i'u odana. Cigwa mlnawa

675

Truly eager were the women to have it. "So anxious/' said the
women, "are we to eat it!"

"Why, that is my pet."

"Do please speak to it!" they said to him.

Presently, indeed, to it called Diver: "Come, come, come!" to
it said Diver. "My little caribou, my pet!"

Now, him the caribou heard; it fled, away it went leaping.

Whereupon he quickly grabbed his bow (and arrow), and then
sent an arrow at it; straight towards where (the caribou) ran up
from the water was the way they paddled. And then, looking
about as they went, (they found) the caribou lying (there). Where-
upon again they had meat to eat. And so they did as before,
they dried the (meat of the) caribou upon a rack over a fire.

Getting into their canoe, off they went. "This is the day that
we arrive at (the place of) your sisters-in-law," he said to his wives.

In time they came in sight of the town. Already then they heard
the voice of some one calling aloud: "Halloo! Diver is coming
home with some wives!"

"Hey! it is they about whom it was reported as travelling by
canoe!"

"Don't speak of him in such a way! 'He wishes to pass himself
off as the one Arrayed-in-Wampum,' is what you really should say
of him."

"Halloo! Arrayed-in-Wampum is coming home with wives!"

"We are already seen," he said to his wives. As some women
came racing down to the water, "Are those your sisters?" (he was
asked.)

"Pshaw! foolish maidens of no account (are) they. Of handsome
women now was what I told you. "

Yet, for all that, pretty were they that were racing down to the
water. "Truly pretty must be those sisters of yours," they said
to their husband.

It continued thus till they were almost passing the town. Pres-
ently some more women came rushing down to the water, "Are

676

anint 'i8i'u i'kwawa8 pinaziblba*i'tlwa8. "MInacigi'u ka*i*natwa?
Kagat zaga'r'kwawa 'i8i'u banaziblba'rtlnit."

"Sa! madcl(ki'kwawicag wlnigi/u!" udina8 'i8i'u wiwa8. "Zaga-
*i*'kwawag kuca Igi/u ka-rnagwa," udina.8

5 Wl'kagu a'pidci ri-witi ickwayawrr pinaziblba'i'tiwa8 i'kwawa8,
wabasimowan nanabicapisunit; cigwa' ku pikwakwangu*u*tiwa8
igu'ku kabaskinatcimagisanig Ini'u wabasimowan nanabicapisunit.
"Misa' Igi'u nintawamag!" udina 'i8i'u wiwa8.

"Sa!" udinan matciki'kwawis.
10 Anlc, misa cigwa acikabawat ima andanit ickwayotana. Misa'
aciplndigawat andawat. Cigwa anitibi'katinik, plwlntamawiman
unapamiwan wlnlmi*rntlwint. Cigwasa udigowan: "Kago win
wl'ka awinabi'kagun rrma nlmi'i'ting," udina 'i8i'u wiwa8. "Am-
basino, no'ko, kanawanim i'kwawag, " udinan 6'kumisan.

15 Misa' kaga't cigwa kabatibi'k undantiwan unapamiwan, kaya
*i8i'u utangwa-i'wa8. Anlc uganawanimigowan Ini'u mindimoyayan.
Kagatsa anawi umltawandam wrrcat matciki'kwawis. Cigwasa
mlnawa tibi'katini; cigwa mlnawa piwintamawiman Ini'u unapa-
miwan. Ugi'kaniman ayanit 'a8a'u matciki'kwawis Wamlgisagon;

20 cigwasa' kimadcawan unapamiwan, "Ambasino tawiniba *a8a'u
mindimoya," inandam madciki'kwawis. Misa' kaga't acinibanit
ini/u mindimoyayan. Aciplndigatowat misan, misa' acikaski-
*a*gisitowat i'rma ka'u*ndciwaniskawat. Indigudac awiya kacin-
gicininit acinagwatinik ima ka*u'ndciwaniskawat. Misa' ka'ixic-

25 tcigawat, kauximadcawat. Cigwasa' ta'pabiwag owabamawan
unabamiwan iskwantank acicimunit. Cigwasa owabamawan Wa-
mlgisagon wantcitagu andaswani' kwanit naba*o*sowan Ini'u
migisan, andaswani' kwat naba*o'sowan Ini'u mlgisan. MIdac

677

they the ones you spoke of? Truly pretty are the women that have
come racing down to the water."

"Pshaw! foolish maidens of no account (are) they,'* he said to
his wives. "About pretty women now are they that I have told
you," he said to them.

Later on, from the far end of the place came some women racing
one with another down to the water, swan-mute they had for ear-
rings; then, as they came pushing one another, the swan-mute
that they had for ear-rings broke off into pieces when striking
together. "Now, those (are) my sisters!" he said to his wives.

"Oh, pshaw!" to him said the Foolish Maiden.

So, then it was that they landed there where he lived at the end
of the town. Accordingly then went they into their home. When
night was drawing on, some one came and invited their husband
to a dance. Then they were told by him: "Never go look on at
the place where the dance is held, " he said to his wives. " I beg of
you, my grandmother, do you keep watch over the women!" he
said to his grandmother.

Thereupon then, in truth, all night long was their husband gone,
likewise their sisters-in-law. Now, they were watched by the old
woman. To be sure, in spite of that, anxious to go was the Foolish
Maiden. Now, another night came; then, as before, some one
came and invited their husband. The Foolish Maiden knew where
Arrayed-in-Wampum was; and when their husband went away,
"Would that to sleep the old woman might go!" willed the
Foolish Maiden. Whereupon, in truth, to sleep went the old
woman. Then inside they fetched some fire-wood, whereupon they
rolled it up in blankets there where they had their bed. And it
was as if somebody were lying there, such was the look of the place
where they rose up from bed. And such was what they did, after
which they departed thence. In a while they peeped in (and) saw
their husband dancing by the doorway. Presently they saw
Arrayed-in-Wampum with a wampum bead dangling from every
single hair (on his head), from every single hair was hanging a

678

ka-i'cipabi'towat 'i8i'u tcHxkwanlmri'ntiwint Igi'u i'kwawag,
anic ka*i*cinaninat Ini'u Wamlgisagon 'a8a'u madci'ki'kwawis
tcrrskwanlmrrntiwint. MIsa' gaga't. Anic ml au wagimawit.

Cigwasa ickwanimri'tim. Anic aciplndigawat Igi'u i'kwawag.

5 Acitabibinawat Ini'u Wamlgisagon mlsa' a*I*'tawaya*I* udont-

cikikintcigwanawan. MIsa' cigwa kima'kamint cingibis wlwa8.

Anic cigwa anikiwa cingibis; kawicimo, ugawicimunatawan Ini'u
wlwan waclma/rmawinit. Panimaku, "Nimpi'kwanang nindclsi-
binik, " inantam Ini'u wlwan sasl' kisinit. "Pa'ka! a'kawa kiclma
10 niwl'pama. Panima'pl glgawl'pamin kin."

MI nangwana anigonsa8 ta'kwamigut, ml nangwana 'i8i'u tinowa8
kata'kwamigut. Tcigwasa' gi'kandank; paya'kinang misan ugl-
wl'pandanan! Anagwa' kipagiso, mi gayapi misan at* a a'tanig.
MIsa' klwani*a*t 'i8i'u wlwa8. Uganonan o'kumisan: "Tibigic

15 acawagwan kanawanta*i'nabanlg!" udinan o'kumisan. MIsa'
ajiniskadisit. " 'Kagu' tawrrnabislwag' kitinininaban." MIdac
cigwa nantawabamat tibi' katinik. Anic kawln klwatc ijasl cingibis
antawabamat 'i8i'u wlwa8. Kaga't owabaman Wamlgisagon ayanit,
mldac ima ayltowaga'i* ugi'kintcigwanani wlwa8 nibanit. "Mica-

20 nim!" i'kito, anic niskatisi cingibis. "Micanim!" udinaniman.
MIsa' ajiklwat 'a8a'u cingibis. Plw&bi*k ugicabi'kisan. MIsa'
acictcigat. Tabi'kadinik taba'pic, cigwasa uwlglcabi* kisan mH*u
plwabi'k. MIsa' cigwa wra*nimadcat mlnawa andawabamat Ini/u
Wamlgisagon. Cigwasa plndiga ima andanit. Anic nibawa8;

25 ajiw&bamat tawanungwaminit, anic mlsa' ajipotcikunawawat,

679

wampum bead. Accordingly then did the women wait till the dance
was over, for thus had the Foolish Maiden willed Arrayed-in-
Wampum to end the dance. It was true. Now he was the one
that was chief.

In a while the dance was all over. So inside then went the women.
Seizing hold of Arrayed-in-Wampum, they then each on a side
put their arms around him. Whereupon then was Diver robbed
of his wives.

Now, already on his way back home was Diver; he lay down to
sleep, he went to lie with his wife that was the younger sister.
And after a while, "At my back is she pinching me," he thought
of his wife that was the elder. "Wait a while! first with your little
sister do I wish to sleep. After a while will I then sleep with you."

It happened to be by the little ants that he was bitten, it hap-
pened to be by such creatures that he was bitten. Then he dis-
covered (something); on uncovering it, he was sleeping with some
fire-wood! He turned over on one side, and then on the other, and
every time nothing but fire-wood was there. And so he had lost
his wives. He spoke to his grandmother, saying: "Wonder where
went they whom you were going to watch!" he said to his grand-
mother. And then he grew angry. " 'Do not let them go and
look on,' was what I said to you at the time." Accordingly then
went he to seek for them when night came on. Now, unable was
Diver to refrain from going thither to seek for his wives. Sure
enough, he saw Arrayed-in-Wampum (at the place) where he was,
and there on each side lay his wives sleeping with their arms about
him. "Wretch!" he said, for angry was Diver. "Wretch!" was
the thought he had of him. And then back home went Diver. A
piece of metal he put into the fire to heat. And this was what he
did. By the time it was night, he wanted to have the metal heated.
It was time that he was on his way again to seek for Arrayed-in-
Wampum. In a while he entered into where the other dwelt.
Now, they were asleep; when (Diver) saw him asleep with his
mouth open, why, thereupon he shoved the metal down his mouth,

68o

a'p^naku kasaswawasunit. Misa' cigwa klnisat. Anic mi Ini'u
wagimawinit *i8i'u odana id^c cigwa kanisat.

Cigwasa kuskusiwag, misa' ki'kanimawat cigwa kinibunit.

Anic mld^c ka'ixictcig&t *a8a'u cingibis, kr^-niposat. Anic
5 ka*ixinisat adi'kwqtn, mid^c acimamot miskwabowinit, misa'
aciplndomat a'i'towaya I* waca'plt.

Anic cigwa mi'kawima kinibut 'a8a'u wamlgisago, misa' kawin
mi'kawasl anti ka#u*ndcinagwan. Misa' anica nangwan^gu kinibu
inant^mog Igi'u ^nicinabag; inanimaw^n cingibis tciglnisatt. Cig-
10 wasa' i'kitow^g Igi'u ^nicinabag: "Ambas^no, awlnantanuawi'k,"
udina8 *i8i'u. "Anic *o8owini'k misa' kinibut *a8a'u kltciwamilgisago,
ini'k."

Misa' kawin §bisi. Anic ^nwa'tinini *i8i/u saga'i'gan, migu iu
babai'a'yagamut H*ma micawagam. Kaga't ^ndu'tang i'i'ma
15 wantakamiwanit 'i8i/u ^nicinaba8.

"Naska! awati kabaiy^gamut cingibis!" i'kitowqtg Igi'u <mici-
nabag. " 'A'au, plbag^mi'k!" ina *a8a'u cingibis. "'086wini'k,
' Kitciwamigis^go kinibu', ini'k."

Misa gaga1 1 cigwa' ajipipagimint " AM " ina. Misa' kawin
20 kqtnaga mad^gamusL

"Kin girrninan, cingibis!" Misa' kawin kanaga mat^gamusi.

"Kawin kuca' tatapwandanzl <i8i/u amrrnag. Wlwamlgis^go-
* kasu kuca ku' ku, " udinawan Igi'u ^nicinabag. Misa' aciplpagima-
wat: "AM" Misa kinibut kltciwamlgis^gu ! "

25 Taya! kaguskup^gisunit.

Cigwa mlnawa uksmonawan, anic migu' mlnawa iu anawat.

68 1

and immediately the other began to burn with a sizzling sound.
Whereupon he slew (Arrayed-in-Wampum). Now, that one was
chief of the town, but him he now had slain.

In time (the women) awoke from sleep, whereupon they dis-
covered that now was he dead.

Now, this was what Diver did, he went off (somewhere) in his
canoe. So, when he had killed a caribou, he thereupon drew off
its blood (into vessels), and then he put them into the bosom of his
garment, down at the side, under each arm.

Now, in time it was learned that Arrayed-in-Wampum was dead,
but it was not found what had caused his death. And so without
cause he had died, fancied the people; they suspected that Diver
slew him. In a while said the people: "Well, go tell him to come/'
they said to some. "Now, this do you say to him, that now dead
is your friend Arrayed-in-Wampum, thus do you say to him."

But then he was not at home. Now calm was the lake, and so
roundabout here and there over the water far out upon the lake
was he moving. To be sure, he caught the sound of (what was
going on) at the place where the people land from their canoes.

"Oh, look! out yonder on the water is Diver moving about!"
said the people. "Come on, call to him!" they said of Diver. This
say you to him, 'Your friend Arrayed-in-Wampum is dead/ say
you to him."

Thereupon truly was he then called to: "Hey!" they said to him.
But then not a move on the water did he make.

"You are the one I am speaking to, Diver!" But then not a
move on the water did he make.

"Why, he would put no confidence in what you are trying to
say to him. To play the part of Arrayed-in-Wampum is all he
wants to do," of him said the people. Whereupon truly they
called out to him: "Hey! Now dead is your friend Arrayed-in-
Wampum!"

Ah! (then they saw) him start with sudden surprise.

Another time they spoke to him, for the same as before they
said to him.

682

Acinawatinank cingibis Wu ubigwa'k; a-o'mblnigwlnit, acici-
gwana'irtisut. Misa' aciwl'kubitot 'i8i'u ubigwa'k, misa' panagu
kamiskwlwsminik. Anlc minawa acawayar; cigwa ina*irtisu;
p<magu minawa niskwabo kaslgitciwaninik.

5 Misa* pi a'kitowat: "Anln klnawa acimak? Naskadac! acini-
sitisut!" Anlc panaku cingibis kawasipasawasat inanimawat.
Kaga't glnisitisu ugrrnanimawan. Misa' agwuntcininit. Anlc
undcip^gitinamu cingibis cagikocakamut, ack^m tababaimat.

Anlc mawiw^g Igi'u i'kwawag. Misa' cigwa Tkitowat wlna*r-

io nawat. Misa7 ka'ixina*rnawat. Cigwa cingibis kigicap ica,

a'pidci kigicap. Cigwasa ow&b§ndan piwasayabaninig, misa'

cigwa klwunant^nk w&*ixitcigat. Misa' ajinag^mut au cingibis;

nimi'i'disu, ugicibac^mu'tan *i8i'u tclbagamig: —

"Anin win wandcitotamugwan Wamlgisago ma'kantwati'kwawa8?
I5 Nin ku ninisa Wamlgsago.

Aniti win wandcitotamugwan ma'kantwat Wu i'kwawaE?"

ina^a'm.

Cigwasa' udamanisu' tagu ' i8i'u anicinaba8, misa' cigwa * i8i'u
mawinanint. Anlc madclba'i'wa cingibis, misa acipa' kublba-
20 'i'wat. Anlc misa' cigwa klki'kanimint win klnisat, anlc misa'
cigwa p^pagasut. Po'tcigu winisa anln wa'pl klwabamin. Anlc
misa' kaga't udanuw^bamigo ri8i'u anicinaba8, misa' kawln wasa-
siga'i*gusln.

683

Then Diver seized his arrow; throwing his elbow up from the side,
he then poked himself in the ribs. And then he pulled on the
arrow, whereupon out flowed the blood. So then the same on the
other side; presently he aimed (the arrow) at himself; and out
again the blood came flowing.

It was then they said: "Why are you fooling with him? Just
look! he has killed himself!" That immediately Diver had drawn
his wings in at the sides, was the thought they had of him. Verily,
he had killed himself, was the thought they had of him. And so
on the water was he now afloat. So that he might breathe, Diver
stuck his bill out of the water, so that he might (also) get a better
look at them.

Now, weeping were the women. It was then they said that
they were going to bury (Arrayed-in-Wampum). And so then
they buried him. Then in the morning thither went Diver, very
early in the morning. Presently he saw the light of day appearing,
whereupon he then tried to think of what to do. And then sang
Diver; he danced to his own song, he danced roundabout the
grave : —

"Why should Arrayed-in-Wampum do such a thing as rob (me of my)

wives?
It was I that slew Arrayed-in-Wampum.
Why should he do such a thing as rob (me of my) wives?"

was the song he sang. —

Presently the sound of his voice began to be heard by the people,
whereupon they then moved after him. Now, in flight started
Diver, whereupon into the water he fled. So thereupon was it
then known that he slew Arrayed-in-Wampum, so accordingly then
did he keep himself in hiding roundabout in places here and there.
But they were determined to kill him, wherever they should chance
to see him. Now, it was true, (that,) though he was seen by the
people, yet he could not be reached at close range.

684

II.

Cigwasa' kaga tagwaginini, misa kawin uponanimigusin 'i8i'u
anicinaba8. Misa' inantam: "Amantcigic ka-rcictcigawanan
tciponanimiwat igi'u anicinabag!" inantam. Misa' cigwa kaga't
nantaw&bandank w&'tajipiponicit. Cigwasa' kaga't umi'kan
5 ki'tcimackigw&gamang. "Mimawin 'i8ima ka*u*ndciw&baniciyam-
ban,M inantam. Caylgwasa ow&bandan kaga't unicicinimik i*rma
wa/tajibibonicit. Ow&bama8 madabinit atcica'kwa8 mawiwa8.
Ajikanonat: "Anin antiyak?" udina8.

"Ka, anica nimawimanan ninitcanisinan. W&bank wimadca-
10 yang. "

"Anic kicpin inantamak, nintakanawanima, " udina8. " Kawln
ningutino ta'ixayasi pfnic tcitagwicinak. " Anic misa' a'kitunit.

Mosa'U'gwanawawan Ini/u unldcanisiwan, mldac w&'irndcinaga-
nawat Ini'u unitcanisiwan. Minawa piicik nagatamawa, ininiciban

15 unltcanisini. Misa7 ninj *i8i'u nlbinisa ayawat. Cigwa uciga ri*ma
nickigwagamang. Anic cigwa piponini, pa'tai*nowan kingonyan
rrma saga*rganing. "Kawin kanaga nintapa' kadasi, " kri*nan-
tam. Anic misa' kaga't. Cigwa omi'kagon Ini'u Kabibonu'kan.
Anic misa' kaga't umi'kintcrrgon. Cayigwa mamintaga kaya

20 kipagatinini 'i8i'u saga*i*gan.

Anic, cigwa cigwa' ku ow&baman cingibisan pinasibinit. Anic
anigu' k opodanan tcigi' katcinit, nawi' kwam tacisigwa*i*gawan ;
anic anigu' k opodanan. Cigwa ki'twa'i'gawan. Anic misa' cigwa
acipa' kubinit acimawinatank Kabibonu'ka *i8i'u twawigan. Anic
25 wawip kaskatinini. "Anic, mimawln nisawagan, anintidac ka*u*n-
dcimoskamut?" udinanimigon. Cigwa inabit, anotc kwaya'k

685

II.

In time it was nearly autumn, but he was not left alone by the
people. So this he thought: "Wonder what I can do so that the
people may leave me alone!" he thought. Thereupon he then
truly began looking for a place where to spend the winter. In
time, to be sure, he found a great swampy lake. " Possibly in this
place I shall be able to live through the winter," he thought. And
presently he saw that it was a very nice place there for him to pass
the winter. He saw coming out upon the place some cranes (that)
were crying. Then he spoke to them, saying: "What is the matter
with you?" he said to them.

"Oh, simply for one of our children are we weeping. To-morrow
we wish to go away. "

"Now, if it be your desire, I would take care of it," he said to
them. "Nothing will happen to him, even till the time you come
back. " Now that was what he said.

Afflicted with worms in the throat was that child of theirs, and
that was why they were going to leave their child behind. Another
was left with (Diver), a Mallard's child. And so he was with two
of the birds of summer. In a while he had a home built there in
the swampy lake. Now, in a while the winter came on, plenty
was the fish there in the lake. "Not at all shall I want for food,"
he thought. Now thus it truly (was). In time he was discovered
by Winter-Maker. Now, thereupon was he truly pestered by him.
Already now was the lake also frozen very thick.

Well, in time he beheld Diver continually coming down to the
water. Now, hard he blew, that (Diver) might be frozen, for a
long way out on the ice was he chopping a hole; now hard he blew.
Finally (Diver) had a hole made. So it was at the time that he
went down into the water that Winter-Maker rushed for the hole.
Now, quickly (the hole) froze up. "Well, without doubt I must
now have him killed, for where will he be able to come out?" was
the thought he had of (Diver). When he was looking about, in
quite another direction did he see Diver coming on the ice. Truly,

686

wanda' tagwa* kunit Ini'u cingibisan. Kaga't nlbiwa kingonyan
ubimiwinani, kawagatcitabTnit. Mlsa' ajipindiganit andanit.

"Mlsa' anin ka'i-cictcigayan *i8i'u tcigawatcit?" inantam *a*a'u
Kabibonu'ka.

Mlsa' andacbibonicit 'aea'u cingibis, kaga't kawln pa'kadasl
i'i'ma pibonicit. Kaga't mino*a*ya, anic klgoyan unisan. Cigwa' ku
minawa ugitamwan. Cigwa' ku minawa anina"zibl. A'kawaandat,
ugi'tcipagitinisatan. Anic mlsa' acictcigat tasing wamadcatcin.

Cigwa ow&baman a8a'u Kabibonu'ka 'i8i'u minawa twa*i*ganit
io H*ma nawi'kwam. Anic cigwa minawa ubodanan 'a8a'u Kabibo-
nu'ka. Mlsa' anat: "Ambasino tawikaskadlnini wawlp!" udinani-
man wantcipa' kublnit. Anic, misa kaga't kacidina kikaskatininig.
"Mimadac H,u nisawagan," kri-nandam. Midac cigwa inabit,
masatcigu minawa ow&baman undcitabinit kingoya8; kawagatci-
15 bisunit 'i8i'u kIngonya8. Anic mlsa' pwanawi'tot 'i8i'u anawi pa'ka-
ta*a*t. Mlsa7 klwanit; udanupiminicawan kaya. rrma andanit;
anawi plndiga, kawlnidac ugacki'tosln *i8i'u tcipindigawat, anic
umiwa'kisugon tcibagittnisawan. Anic ogusan kaya, midac wan-
dcikaskitosik tcipindigawat. Anic mlsa' anitari'kawat podatama-
20 wat antanit, migu' acimatwaya' kwatininik Ini/u udabajini; kaya
Ini'u udatcitca'konsimini miwanisa gaga't Ini'u kaya'kra*t, udcitca-
*konsan ubodanan Ini'u.

"Migu' iu caylgwa," 'inantam *a8a'u cingibis ka'kri'gut Ini'u
Kabib5nu'kan. Oo'widac kri-kitut: "Ambasino, nondagusin!"
25 ugri*nan Ini'u anlncibansan. Ickwandank ugikackigiciman tci-
wabamasinig Ini'u Kabiponu'kan.

Cigwasa' kaga't nondagusiwan : "Gwank," inwanan.

687

many fish was he lugging; bending over, he tugged away on a
drag (full of fish). And then he entered into where he lived.

"Therefore now what shall I do so that he may freeze to death ?"
thought Winter-Maker.

And so there, where Diver was spending the winter, he surely
did not lack for food while in winter camp. Truly well did he get
along, for some fish did he kill. Ever, too, was he eating them up.
Ever, too, was he going to the water. Before leaving home, a
great heap of wood he flung on the fire. Now, such was what he
always did before going away.

Presently Winter-Maker beheld him again making a hole far out
upon the ice. So then again upon him blew Winter-Maker. And
this he said of him: "Would that it freeze up at once!" was the
thought he had of him at the time that (Diver) went down into
the water. Well, it was true that at once it was frozen up. "Surely,
now must I have killed him," he fancied. And so, when looking
about, from another direction again he saw him dragging some
fish; bending over, he tugged away on a drag (full) of fish. So
therefore was he unable, despite his efforts, to reduce him to hunger.
And then (he saw) Diver returning home; and he chased him as
far as he lived, but to no purpose; he tried to go in, but he was
unable to enter in where (Diver) was, for he suffered from the heat
made by (Diver), who fed the fire with wood. Now, he also feared
(Diver), and that was why he was unable to go into where he was.
So thereupon he continued blowing at (Diver's) home, whereat
cracking with the cold could be heard the sound of the lodge-poles;
and he also made (Diver's) little crane feel as if now he would
surely freeze to death, upon the little crane he blew.

"Now is the time, " thought Diver when he was hard pressed by
Winter-Maker. And this he said : "Come, let your voice be heard ! "
he said to the young Mallard. By the doorway he laid him, wrapped
(in a covering), so that he might not be seen by Winter-Maker.

In a while, to be sure, he made his voice heard: "Gwank!" was
the sound he made.

688

Anic, misa' ajitabasra't 'a*a'u Kabibonu'ka. "Misa' cigwa
wagutugwanigic ka*i*nwak?" kri-nandam 'a8a'u Kabibonu'ka. Mi-
sa' ajikusat Ini'u cingibisan. "Kaga't tisa wagunan 'iei'u ayagwan
'a£a'u cingibis?" krrnantam *asa'u Kabibonu'ka. Misagu tasing
5 wayabaniningin piminasibinit anumawinanat, podanat mri'ma
umanzitlning; misa' kawln kigatcislwan igu'ku' kananigikwatininik
Ini'u unanzitini. Misa' nawi'kwan twa'i'ganit.

"Magica midac 'i8i'u tcinisag, " udinaniman. A'pana pa'kublnit

ka'twa*rganitcin. Wawip opodatamawat i'i'ma ka*u*ndcipa-

10 'kublnit, kagat wawip anawi kaskatlnini. "Misa' mawln idac

tcinisabawat, kamawln udami'kanzln ima ka*u*ndcimoskamut, "

kri-nandam. Misa' nantawabamat.

Kaga't kabaya'I* inantiwan. Mlnangwana ! iwiti awa'kwagam
undcisagawa' tabiwan kingonya8. Anlc udanumawinatan i i *witi

15 ka'u-ndcigitci'tanit. "Misa7 mawin idac tcinisag, " kri'nantam.
Miziwa kri'nabi, kawln ningutci owabandanz!n tcicagigamlwaninig,
"Misa7 wawani idac tci'a-'kamawag," kri'nantam. Misa' kaga't
cigwa weyabaninig minawa ow&baman pinanziblnit; anic kayabi
nawi'kwam twa'i'ganit; a'pana minawa pa'kublnit. Anic minawa

20 omawinatan Kabibonu'ka, obotatan twa'i-gan. "Misa' wawip
takaskadinini!" inandam. "Cigwa mlmawin idac tcigwlnawi-
■u'ndcimockamut," inandam. Nantawabamat Ini'u, ningutingiku
inabit sagawatabiwan ini'u cingibisan. Kaga't nanibiwa unisanini
Ini'u kingony^n-

25 "A£!" inandam. "Kawasa nangwana nintagawatimasl, " udi-
naniman.

Anic mi cigwa abi'tawi piboninig; kaga't mi cigwa anuga'kra't.
"Ambasa', misa' cigwa a(pi tcimawadisag *a8a/u cingibis," inan-
dam. Cigwa minawa ow&baman pinanziblnit. Anic midac miziwa

30 kackiwatinig ki*i*nandank Kabibonu'ka. Cigwasa minawa twS-

689

So thereupon away from him dodged Winter-Maker. "Now,
then, what in the world was that sound?" thought Winter-Maker.
Thereupon he became afraid of Diver. "Verily, now what may
that be which Diver has?" thought Winter-Maker. And so every
day that (he saw Diver) come down to the water, in vain did he
attack him, blowing at him below the buttocks; but never at
any time did he grow cold, (but) hoar-frost gathered there under
his buttocks. And so far out on the ice was he making a hole.

"Perhaps this time I shall kill him," was the thought he had of
him. (But he saw Diver) go into the water where he had made the
hole. Quickly blew he at the place where (Diver) went down into
the water, truly at once did the place really freeze up. "Therefore
now will he surely die in the water, surely not will he find a place
where to come out," he thought. And then he watched for him.

Truly a long while was (Diver) gone. Lo, and behold! from
yonder end of the lake he saw him come forth dragging some fish.
So in vain ran he for the place where (Diver) came out. "There-
fore now no doubt I shall kill him," he thought. Everywhere
about he looked, but no place did he see where the ice was open.
"Therefore carefully will I watch for him," he thought. There-
upon truly, when the day came again, he saw (Diver) coming down
to the water; now, as before, far out on the ice he made a hole;
down again went he into the water. So again at it rushed Winter-
Maker, he blew at the hole. "Therefore quickly may it freeze!"
he willed. "This time perhaps he will not know where to get out, "
he thought. While looking for him, he suddenly looked, (and saw)
Diver come into view round a point of land, pulling upon a drag.
Truly many fish he killed every time (that he went down).

"Alas!" he thought. "By no means is it possible for me to freeze
him," was the thought he had of him.

Now, it was halfway into the winter; truly yet was he vainly
pestering (Diver). "Behold, now is the time for me to go visit
Diver," he thought. Then again he saw him coming down to the
water. Now, therefore, everywhere was it frozen, thought Winter-

690

•i'gawan i'i'ma nawi'kwam. Anlc migu' anutotawat: podanat
rrma unansitini. OwUbaman anawi papiwa' kunasitiyanit. "Ka-
ga'tsa mama'katc maskawa'kwadizininik ini'u unansitln," udina-
niman. Cayigwa minawa ki'twa'i'gaw^n, a'pana minawa pa'ku-
5 binit. "Micanl'm!" udinaniman. "Kawln minawa kitami'k^nzin
i'i'ma ka'U'ndcimockamoyzm," udinaniman ini'u cingibisan. Cig-
wasa ubotatan i'i'ma ka'U'ndcipa'kubinit. Anic misa' minawa
a*i*nabit a'kawabamat ningutci tci'irndcisagawanit; cigwasa kaga't
ow&b^man sagawanit. Kagatsa mama'kadaniman. A'pana mi-
10 nawa kiwatabiwan kingonya8. Misa' pinic ickwayabi' tapibonini
taci'kawat. "Ambasino, ningamawatisa 'aVu cingibis, " inantam
Kabibonu'ka. Misa kagat. "Ambasino ki'tcikiwatin!" inandam.

Cigwasa ki'kandank cingibis pimwadisigut. Cigwasa uci'ta
cingibis andat, nibiwa mis^'n uda'tonan i'i'ma andat. Kagatsa
15 ki'tcri'ciwabatini. Migu' anup^gitfnisat wantciki' k^dcinit Ini'u
udatcitcakonsiman. Cigwasa pidwawacinon, cigwa pindigawan.
Migu' anup^gittnisat anotci'a'tawanig. Migu acimamattwaya-
'kwataninig ini/u udapanjin. "Wagunan ka'i'nwak?" udigon.

" Mimawin igi'u umaka* kig kam^twaya' kucinowat, " udinan.

20 Kaskwawatabiwan, kunaga gaga't inantamon.

Anic sasaga'a*nk cingibis manganibit, manganibatank 'i8i'u
antat. Ackam ki'tcipodawa, ackamigu tabasabiwan mawadisigut.
Kaga'pH'ku ^nigico'tani 'i8i'u anda't. Cigwa udinan ini'u ininici-
ban: "Nondagusin, pa'kaku," udinan.

691

Maker. Presently (he saw Diver) again making a hole far out
yonder on the ice. So this he did to him, but to no purpose: he
blew with the wind, taking him under the buttocks. He beheld
(Diver), however, growing small in the upper joints of his legs.
"Truly strange it is that the under part of his buttocks does not
freeze," was the thought he had of him. Then again (he saw
Diver) make a hole through the ice, down again went he into the
water. " Wretch!" was the thought he had of him. "Not again
can you find the place where before you got out," was the thought
he had of Diver. Then he blew upon the place where (Diver) went
down into the water. So thereupon was he again looking about,
watching to see at what place (Diver) would come forth; presently,
in truth, he saw him walking into view round a point of land.
Truly did he marvel concerning him. Straight for home (he saw
Diver) go, dragging some fishes. And so it was as far as the end
of half the winter that he bothered with (Diver). "Behold, I will
go visit Diver," thought Winter-Maker. Thereupon truly, "Let
there be a great wind from the north!" he willed.

In a little while did Diver know that he was receiving a visit.
Presently Diver set his home in order, much fire-wood did he
gather into where he dwelt. To be sure, severe wTas the storm.
And then he fed the fire, because his little crane was growing cold.
In a while the sound of (Winter-Maker) was heard coming, pres-
ently in he came. Therefore then he threw on the wood, but to
no purpose, for the fire began going out. Then did the lodge-poles
begin to crack with the cold. "What was the sound (I heard)?"
Diver asked.

"Why, that is the sound of the frogs bumping against the poles,"
he said to him.

In silence sat the other, wondering if it be true.

Now, all the while did Diver keep going out of doors to shovel
away the snow, to push away the snow from his home. A larger
fire than ever he built, and ever smaller grew his visitor. And at
last warm became his home. In a while he said to the Mallard:
"Make yourself heard, but with a low voice," he said to him.

692

MIsa gaga't utcanamiziwan Ini'u ud^dcitca'konsiman, migu iu

wantcim^matwanintciw^dcinit. Kaga't mlw^nigu ini'u udcitca-

'konsim panatci*a*t *a8a'u Kabibonu'ka. Misa' cigwa acinonda-

gusit wa8a'u ininicip misa' kagaku pasingutcisaw^n. " Wagunani*ru,

5 m'tawis! ka'i'nwak?" udigon.

"Ka!" udinan; "nmdackwant&mabanc *i8i'u ka*rnwak," udinan.

"MInawa nondagusin," udinan Tni/u ininiciban.

Kaga' t mlnawa nondagusiw^n Ini'u ininiciban. " Kwank ! "
inwawan.
10 Sagitcikwaskuniwcin uwi'tawis^n.

Anic uglgicagamisan nibi; mid^c kamina*a*t mid^c klningiswat
ini'u Kabibonu'kan. Misa"p$na klmadciba' tonit Ini'u wi'tawis^n.

Misa' cigwa abowanig, kawin kayabi tibicko acikisinanigub^n.
Anic misa cigwa inantank cingibis: "Mimawin tciw&banicimagwa

15 Igi'u kanagat^magowan," inant^m 'a8a'u cingibis. Anicna unisa8
kiDgonya8; misago a'pana acictcigat *i8i'u 'a8a'u cingibis, misa'
kingonya8 kanisat. Anic misa' anutotagut Ini'u Kabibonu'kan.
Masatciku'ku udontcitabanan Ini'u kIngony^n. Cigwa mlnawa
anukaskatining i'rma wantcitabanat Ini'u kingony^n. Cigwa

20 mlnawa udinanimigon wimaw^disugut Ini'u KabibSnu'kan. MIsa'
mlnawa udamanisutawan 'i8i'u inanimigut. Kaga't nawatc iciwa-
b^tini. Midac ka*rnandank mlnawa kruxl'tat. Misa' mlnawa
nibiwa mi'san ugra*'tonan. Misa' krkici'tat, cigwa mlnawa
uplndigagon. Anic udigon: "Nl'tawis! kipimawadisin, " udigon.

25 Anic misa' mlnawa migu iu acim^matwanintciw^dcit 'a8a'u
udcitca'kons. Kaga't anumisi (a8a'u adcidca' kons. Miguku'ku
anupagidinisatcin ani -u *ndci 'a * ' tawanik. Anic tcigwa nibiwa

693

Therefore really cold was his little crane becoming, whereupon
the sound of its hands cracking with cold could be heard. Verily,
upon (Diver's) little crane was Winter-Maker inflicting discomfort.
And so when the cry of the Mallard was heard, then did (Winter-
Maker) nearly leap to his feet. "What, O my cousin! was that
sound?" (Diver) was asked.

"Oh, nothing!" he said to him; "it was the poles of my door-
way that made the sound," he said to him.

"Again make your voice heard," he said to the Mallard.

Truly, again was the voice (of the Mallard) heard. "Kwank!"
was the sound it made.

Then out of doors leaped his cousin.

Now (Diver) heated the water; and when he gave him to drink,
then did Winter-Maker waste away. So then off on the run started
his cousin.

Thereupon it then began to thaw, it was not so cold as it had
been before. So then it was that Diver thought: "No doubt but
that now I can carry them that were left with me through the
winter," thought Diver. Naturally, of course, he killed some
fishes; and this all the while was what Diver did, it was fishes that
he killed. So in vain were things done to him by Winter-Maker.
From quite another direction he came, dragging the fish. Then
again was frozen the place from whence he dragged the fish, but
to no purpose. Then again was he thought of by Winter-Maker,
who planned to visit him. And so again he knew that he was in
the thoughts of (Winter-Maker). Truly worse grew the weather.
Therefore he thought that he would again be prepared. So then
again much fire-wood he gathered. And when he was ready, then
into where he was came (Winter-Maker). Now, he was told:
"O my cousin! I have come to visit you," he was told.

So thereupon again did the hands of the little crane crack with
the cold. To be sure a hard time did the little crane have. Con-
tinuously then did (Diver) feed the fire, which kept going down.

694

ominaan Ki^a^di^itag, UawTn dac ugackrirsin. Caylgwa anu-
jinawlbina8 'iEi'u udockacma8.

"Waguniin, ni'tawis! ka'i'nwak?" i'kitowan. MInawa cigwasa
pagamanimatini. " E\ ni'tawis! ningi'tcimaci*a*ya!M udigon.

5 Cigwasa mlnawa umadwa'kina udockaclma8; madwacimat, pasin-
gutcisawan wi' tawisan, mlsa' acisagitcinicawat madwacimat udoc-
kaclma8. "Mlsa'!" udinan. Askikabawit piklwat, ki'tcinotinini,
cawaninotinini. "Acimadclsa' ningrrjl'kak wa8a'u ni'tawis! Am-
basa, nin ni'tam ningamawatisa. " Ajocl'tat madwacimat odoc-

10 kanjlma8, 'i8i'u kinlwiganjl. Wantcitagu ningisowan Ini'u konan.
Mlsa' aciplndikawat wrtawisan. "E-e-e1, ni'tawis ningamawa-
tisa!" udinan. Anic mlsa' pamawadisat Ini'u wrtawisan.

Ackamigu tabacicin5n. Kawln kanaga unickaslwan. Anic
udigon: "Kagatsa, ni'tawis! nimanci-a-ya." Anic mlsa' pi'kwa-

15 gicininit wl'tawisan. "Kaga'tsa, ni'tawis!" udinan, "kagatsa
kiki' tcinibatcl' kau. " Unickaba' towan wi' tawisan, pasingutcisa.
Kintciba'i'wa cingibis. Gaga'tsa kisinani piminicu*u*gon wi1 ta-
wisan. Piminicimat uga'kri*gon wi' tawisan; klwadinini, kisinani,
piminicimut. Mindcimigu pacw&bandank 'isi'u andat ml cigwa

20 pimaskawa' kwatcisitapatcit. Agawagu plndigaba*i*wa i'i'ma an-
dat. Kaga'tsa ki'tciklwadinini. Mlsa wlni'tam ka'kri'gut Ini/u
wi' tawisan, mlsa' win ni'tam kigasklwakipagisut wri,,u u'kunas.
Kaga't tcHxiwabatini. Kaga'prrgu plndigawan.

695 *

So then much warm water he gave (Winter-Maker) to drink, but
he could not overpower him. Presently he tried shaking his claw-
rattle.1

"What, O my cousin! was that sound?" the other said. Again
then came the wind. "Alas, O my cousin! very badly am I feeling!"
(Diver) was told.

Then again (Diver) set his claw-rattle in position (in the ground) ;
when he shook it, up sprang his cousin, whereupon he chased him
forth out of doors, shaking his (rattle of) claws (at him). "There,
now!" he said to him. On turning about to go back home, there
arose a great wind, from the south it blew. "How I am tormented
by that cousin of mine! Behold, I in turn will make him a visit."
When he was ready, he then shook his (rattle of) claws, the claws
of the bird-eagle. And fast melted the snow. Thereupon then he
entered into where his cousin was. "Well, well, to my cousin have
I come!" he said to him. So thus he had come on a visit to his
cousin.

And lower (did the snow) continue to get. Not even could
(Winter-Maker) rise. So (Diver) was told: "Really, O my cousin!
I am feeling badly." So thereupon over hitherward turned his
cousin, facing him. "Truly, O my cousin!" he said to him, "truly,
you are putting me in great distress." When his cousin leaped up
from where he lay, he sprang to his feet. Away fled Diver. Truly
cold was it when he was hard pursued by his cousin. When fleeing
from him, he was hard pressed by his cousin; it was from the
north wind, from the cold, he was fleeing. And just as he was com-
ing in easy view of his home, his feet were beginning to freeze.
It was all he could do to flee into where he lived. Truly very cold
was the north wind. Therefore in turn was (Diver) hard pressed
by his cousin, it was now his turn to wrap himself warm in his
blanket. Truly dreadful was the time. And finally inside came
(Winter-Maker).

1 A rattle with claws hung upon a stick. It is used in conjuring.

696

Anlc cigwa minawa unickaba'to cingibis. "Taicimadcisawl'n
kigljrkau!" udinan. Umadwawapina8 ud5ckaclma8. "Nondagusin,"
udinan Ini'u ininiciban.

Oaylgwa kaga't nondagusiwan : "Kwank, kwank!"
5 Pasingutcisawan wi'tawisan, migu ima skwantank pima*a*'pangi-
cininit; sagitotaba' towan Ini'u wi'tawisan. Mojag anipa'kitacinon.
Ackami'ku agacrrwan wi'tawisan. Anlc ubiminicawan wlni'tam;
panaku tata'kamagai- kanondagusinit ciclba8, ininiciba8. Kaga'tsa
ml gagwanisagiba'i-wawan. Kaga'prrgu kawln pldcini'kaslwan;
10 udanikwungwa8wan u'ku Ini/u wi'tawisan. Mlsa' antotawat. Aga-
wagu upindigaba-i-gion ; agawagu magwagicinon ajicingicininib,
pinawitci . . .

70. Painted-Turtle and Bear
(Miskwatasi Ma'kwa gaya).

^Sn?r miskwatasi sagi'kwakumu. A'pidci mica'kwatini, kaya
kica'tani. Pabasagi'kwagamut owabandan asin sagibinig; mldac

15 iiman acra-gwa'tad abasanda'kat. A'pidci minwantam kica-
' tanig. Kaga' pi ajinibat. Kanibat ajipa' kubisanik iyu' kat;
minawa uni'k ajipa* kubisanik; mlsa iu ka'kina acipa' kublsat
magwa niba'pan. Nayab acimockamut, slbing ajrixat. Kaga't
uminwabandan pimidclga' kwanig. "Ambagic kacki*o*yan tci*rca-

20 yan iwiti!" Mlsa' ajra-gwa'tat icat iwiti tclga' kwanig. Cigwa
udodi' tan ml' kana. Ajiwabandang unisitawinan tinu mi' kana;
mlnangwana Ini'u ma'kwan uml'kanani. Ajibima*a*dot; pacu ta-
gwicink owabandan mou a'tanig. Aci*o*cigat; ka' klcigat obasan.

697

So then again up leaped Diver. "Like the very mischief are
you tormenting me!" he said to him. He shook his claws at him.
"Let your voice be heard," he said to the Mallard.

Then truly did he make himself heard: "Kwank, kwank!"
Up leaped his cousin, and over there at the door he fell sprawling;
hastily did his cousin go crawling out of doors. Always was he
falling as he went. And smaller did his cousin continually grow.
So he, in turn, pursued after him; and everywhere roundabout
was heard the cry of ducks, of mallards. Truly then did Winter-
Maker flee for his life. And at last he was barely moving; all the
while (Diver) kept pushing his cousin headlong. Such was what
he did to him. Hardly was (Winter-Maker) able to get into his
home, pursued (by Diver); and when the sign of his form could
hardly be seen as he lay beneath his blanket, then the buttocks of
the ruffed grouse . . .

70. Painted-Turtle and Bear.
Now, the Painted (red-chested) Turtle was sticking her head
out of the water. It was a very clear day, and it was also hot.
While roundabout she swam with her head above the water, she
beheld a rock projecting above the surface; then she came forth
from the water to bask in the sun. Highly pleased was she that
the weather was warm. Finally she then went to sleep. After
she had fallen asleep, then into the'water dropped one of her legs;
next one of her arms then fell into the water; and then the whole
(of herself) dropped into the water while she was yet asleep. When
back up to the surface she came, to a river she went. Truly pleased
was she with (the sight of) the forest along the edge (of the water).
"Would that I could go over there!" Accordingly then out of
the water she went to go over to where the forest came down (to
the water). Presently she came to a path. On looking at it, she
perceived what sort of a path it was; it happened to be the path
of a bear. Then she followed along in the path ; when a little way
she was come, she saw where there was some dung. Then she put

698

Anic picicigigu mina'n. A'pidci ka'pasink, wlgwasink ajra*'tot;
anikwacink ajina'i-nank. Ningutingigu awiya pltwawacinon plta-
1 pabiwan. Kuniginin, ma' kwan ! Uganonan : " Pindigan, " udinan.

Kaga't pindigawan.
5 Ka' pindiganit udoda'pinan i8i'u umowini. Aci'a'camat i'kido:
"Taga naga nin uno'u pasiminanan."

Kaga't minwantamon acamat. Ka'kitaminit uganonigon: "Anti
ka'U'ntinaman ini'u minan?"

"Iwati no'piming kra*nipi'kwabigatinag, minawa abiding iwiti
10 kra-nipi'kwabigatinag. " Uganonigon miskwatasi: "Icinu'a-ma-
wicinigu." Kaga't ajisaga*a*mowat icino'a-mawat. "MI iwiti
ka'U'ntinaman ini/u minan."

Madcawan; ki'tcipabiga tagwicinon. Aja madwabibagiwan iwiti
pi'kwabi'kanig: "MIna oman!" madwirrgon.

15 "Kawin, keyabi abiding anibi'kwabi'kag mi iwiti ka*u-ntinaman
ini'u mlnan."

Aja minawa madwablpagiwan : "MIna oman?"

Au miskwadasi ublbagiman: "Ma'kwa! kimo11 kiglmldcin!"

Au ma'kwa anigu'k nondagusi: "Ag, ag, ag!" A'pidci kaga't
20 niskadisi. Au ma'kwa tci*a"nigu'k ajimadciba'tot no'pinanat
miskwatasiwan. Kaya win miskwatasi anigu'k ajimadcat miskwa-
tasi aji'ixat iman slbink. Cigwa a'pidci udanupacwabandan
mamintaga ginln acraxiki' twawaba1 kutcing; kabaya iu dac

696

Anlc cigwa minawa unickaba'to cingibis. "Taicimadcisawl'n
kigljrkau!" udinan. Umadwawapina8 ud5ckaclma8. "Nondagusin,"
udinan Ini'u ininiciban.

70. Painted-Turtle and Bear
(Miskwatasi Ma'kwa gaya).

^Sn?r miskwatasi sagi'kwakumu. A'pidci mica'kwatini, kaya
kica'tani. Pabasagi'kwagamut owabandan asin sagibinig; mldac

697

So then again up leaped Diver. "Like the very mischief are
you tormenting me!" he said to him. He shook his claws at him.
"Let your voice be heard," he said to the Mallard.

698

Anic picicigigu mina'n. A'pidci ka'pasink, wlgwasink ajra*'tot;
anikwacink ajina'i-nank. Ningutingigu awiya pltwawacinon plta-
1 pabiwan. Kuniginin, ma' kwan ! Uganonan : " Pindigan, " udinan.

Kaga't pindigawan.
5 Ka' pindiganit udoda'pinan i8i'u umowini. Aci'a'camat i'kido:
"Taga naga nin uno'u pasiminanan."

Kaga't minwantamon acamat. Ka'kitaminit uganonigon: "Anti
ka'U'ntinaman ini'u minan?"

Madcawan; ki'tcipabiga tagwicinon. Aja madwabibagiwan iwiti
pi'kwabi'kanig: "MIna oman!" madwirrgon.

15 "Kawin, keyabi abiding anibi'kwabi'kag mi iwiti ka*u-ntinaman
ini'u mlnan."

Aja minawa madwablpagiwan : "MIna oman?"

Au miskwadasi ublbagiman: "Ma'kwa! kimo11 kiglmldcin!"

699

up a dwelling; after she had finished the dwelling, she dried (the
dung). NOW, it Wa§ entirely of blueberries. When they were
thoroughly dried, into some birch-bark she put them; under where
she lay her head she hid (the bark of berries). And once she heard
the sound of some one approaching, whom she saw come up and
peep in. Behold, it was a Bear! She spoke to him, saying: "Come
in!" she said to him.

To be sure, in came (the Bear).

After he had entered, she took up his dung. Then, feeding him,
she said: "Now, here are some dried blueberries."

Of a truth, he was pleased when she fed him. After he had
eaten them up, she was addressed by him saying: "Where did you
get the berries?"

"Over there inland, among the rocks up along the hills, and
yonder among the rocks up another hill." By him was Painted-
Turtle addressed, saying: "Just you point out the place to me."
In truth, when out of doors they went, she showed him the place:
"It was over there that I got the blueberries."

Then off he started; very soon did he arrive there. Already
then could be heard the sound of his voice calling up there among
the high rocks: "Is this the place?" was heard the sound of his
voice when she was called upon.

"No, in another place, among the lofty rocks, was where I got
the blueberries."

Already again could be heard the sound of his voice calling
aloud: "Is this the place?"

Painted -Turtle called aloud to him; "O Bear! your dung you
have eaten!"

Bear with a loud voice was heard saying, "Ach, ach, ach!" In
much anger truly was he. Bear then with all speed started in pur-
suit after Painted-Turtle. And Painted-Turtle too started at full
speed for the river. Presently very nigh to it was she drawing,
when it so happened that over upon her back she tumbled; and
for a long while she was helpless. After a long while she sprang up

700

u'pwanawro*. Wl'ka uniskaba'to. Inabit, aca pacu ma'kwan
owabaman. Ani-rcipa'kubikwackunit, acra'ntugamiplginigut,
Mlsa' acitabibinigut, aciplsibinigut, misiwa ajra-'paginigut. Misa'
ajikigititut ma'kwa: "Taga, kaga gaya win wawiyac nimbwatota-
5 wasl."

Ajimadcat au ma'kwa.

Intawa au miskwatasi ta'tagota, ka'kina mi'ka^irtiso. Aji-
papasagi' kwagamut.

Cayigwa nayap acimataplt au ma'kwa iwa sagau-gan papama-
io cagamat. Au miskwatasi owabaman papamacagamanit inantam
miskwatasi: "Wl'kaga, taba'kubl!" udinaniman Ini'u ma'kwan.

Minis ayani iman micawTagam. A'pidci nondagusiwag ima
umlmlg papacagamat a8a'u ma'kwa. Inandam: ''Undcitamawln
minan ayaniwituganan iman kra*yawat Igi'u umlmlg." Kaga't
15 acipa'kublt aji'ixat iman mlnising.

Owabaman au miskwatasi Ini'u ma'kwan acawa'o-nit. Kaga't

inantam miskwatasi nawatc tcimintitut. Paba'pic kamindidut

a8a'u miskwatasi, ml*r'u cigwa mawinawat Ini/u ma'kwan. Kaga't

owabaman pimadaganit Acinawatamat, ajikogiwa*o*nat Ka-

20 'k6giwa-o*nat acipo'kwawiganabinat.

MIdac i8i'u a'kitut anicinaba: "Mrr'wa ka'irndciwagisit au
ma'kwa, mH*'u ka'r'pinagubanan Ini'u miskwatasiwan."

Mlsa' iu pinawltclt . . .

71. Skunk, Awl, and Cranberry, and the Old Moccasin
(Cigag, Migos, Mackigimin, kaya Ma'kicinic).
MIdac iei'u ai-ntawag cigag, kaya mackigimin, mlnawa migos,
25 kaya win ma'kicinic; mlsa' iu ajiniwiwat wlpiboniciwat. Cigwadac
wl'piponini, mlsa' iu cigwa nantawantcigat a8a/u cigag.

7oi

from where she lay. When she looked, already then but a little
way she saw Bear. As she went leaping into the stream, attempt
was made by him to get hold of her under the water. And so,
when she was caught, she was torn to pieces, everywhere was a
piece of her thrown. Accordingly then spoke Bear, saying: "Now,
back on her have I played a trick."

Then away went Bear.

Nevertheless the (parts of) Painted-Turtle came together, every
piece of her was found. Then roundabout she swam with her head
out of the water.

In a while back out upon the lake came Bear, wandering about
upon the shore. Painted-Turtle saw him roaming about upon the
shore. Thought Painted-Turtle: "Oh, let him go into the water!"
was the thought she had of Bear.

There was an island far out in the lake. Very loud over there
was the sound of the pigeons while Bear was roaming about on
the shore. He thought: "It seems quite likely that there may
be some blueberries over there where the pigeons are." Verily,
then into the water he went, on his way over to the island.

Painted-Turtle saw Bear crossing the water. Of a truth, did
Painted-Turtle will that she might be bigger. When Painted-
Turtle grew bigger, then it was that she made an attack on Bear.
In truth, she saw him swimming hitherward. When she quickly
bit him, then down into the water she took him. After she had
taken him down into the water, she then broke his back.

Therefore thus say the people: "Such is the reason why the
bear has a hump (upon the back), for that was the way Painted-
Turtle once bent him."

And so the buttocks of the ruffed grouse . . .

71. Skunk, Awl, and Cranberry, and the Old Moccasin,
And now there lived a Skunk, and a Cranberry, and an Awl, and
an old miserable Moccasin ; and thus four was the number of them
that planned to go into camp for the winter. And in a while the
winter came, whereupon then began Skunk to hunt for game.

702

Kaga't ninguting mamitawantam macklgimin a'kusit; a'pidci
wipackitclcka. Ninguting acipackitcickat, misa'pan.

Ningutingidac kistcra'bawani; au cigag ajimadcat kiyusat.
Ninguting oto'kawi*a*n ini'u piciwan, misa' aji'uximut antat.
5 Ningutingidac cigwa tagwicinon Ini'u pici'wan misa' wiwiwimigut;
misa' kaga'pi kiwlwimigut. Midac ini'u antawantciganit, kaga't
kawinkagouni'tosin; a'pidci ko'patisi. Cigwa pa'kadawag. Anic
mra*'u cigag anica odayan i8i'u gamldciwat. Kaga'pi kawln wi'ka
ningutano wri'nano'kisl a8a'u plci'u.

lo Ninguting unagucininig awasut owaw&bandanan upwaman.
Kigito : ' ' Amantcigic a' pugisiwanan ! Amantcsa pa' kwacaman
i8i/u nimpwam !' Kaga't acipa' kwacank iyupwaman, unansitiwagon.
Midac iei'u kapa* kwacank, ickutank uda'ton. Ajiklcitanig; ka'ki-
citanig, utagwasiton. Acimldcit, kigito: "Kaga't niminu'pugus. "

15 Cigag oganonan: "Nackana acamicin!" Misa' kawln utaca-
migusln.

MIsana klwisinit pici'u. "Kaga't niminu'pugus. " Ninguting
minawa, anlc, ml a'pidci cigwa pa'kadawat. Ninguting minawa
ajiirwasut, "Amantcigic i8i'u ninagic a' pugwatugwan ! Taga
20 ningapagutcinitis. " Kaga* t acipagutclnitisut acimamot abi'ta i8i'u
unagic. Kamamot, ickutank uta'pagiton. Aji*a,'ka'kacabwat,
"Tcin, tcini tcin, tcin," inwawatani i8i'u unagic. Aji-a*gwasitot,
misa' minawa acimldcit. Ka'kidang, a'pidci minu'pugwat in-
andam.

703

In truth, disturbed in mind was Cranberry once, because of
being sick; on the very point of bursting open at the belly was
she.1 By and by, when she burst open at the belly, then she was
gone.

Now, once there was a great thaw; Skunk then set out to hunt
for game. Once she came upon the trail of a Lynx, whereupon
she fled to where she lived. And once when Lynx came, accord-
ingly then was she desired for a wife by him; and so at last she
was taken to wife by him. And now it was he that hunted for
game, but nothing did he kill; for utterly worthless was he. In
time they were in want of food. So it was due to Skunk that they
had food to eat. Finally never a thing did Lynx care to do.

When one evening he was warming himself, he was looking (with
admiration) at his hips. He spoke, saying: " Wonder how I should
taste! Suppose that I slice (a portion) off my hip!" Of a truth,
he then sliced off (a piece) from his hip, from the back of his thigh.
And then, after he had sliced off a portion, into the fire he placed
it. Then it was cooked; after it was cooked, he took it off the fire.
Then, eating it, he spoke, saying: "Of a truth, I am good
to eat."

Skunk spoke to him, saying: "Come, now, and give me some to
eat!" But she was not fed.

And so then Lynx ate. "Of a truth, I am good to eat." One
other time, well, it was when they were very much in want of food.
Another time, when he was warming himself, "Wonder how my
entrails would taste! Now, I will open myself at the belly." In
truth, when he opened himself at the belly, he then removed a
part of his entrails. After removing them, into the fire he put
them. When he roasted them on hot coals, "Tcin, tcin, tcin, tcin!"
was the sound his entrails made. When he took them off the fire,
he then ate again. After eating them up, very good was their
taste, he fancied.

1 All four are represented as old women.

704

MIsa' i8i/u midac i8i/u cigag nickrrgut. "Kaga't mama'katc
acamisiwank. Intawa wabank madcan, asam kawin kidacamisl-
min.

A' pi wayabaninig kaga't kisinani; mlgu iu mlnotc acimadcat
5 pici/u kigicap. Wayantcl'ka kl'katci. Ningutingiku matapickusi-
wa slblns; animadaplckusiwat a'pidci kl'katci. Nawayai* agawa
ugacki'ton rrman na*a*ckusi iu icat. Kiwatinnuk ajrrnabit,
a'tawa! ml*i*'u mackawa' kwatcit, panagu nisklngwanit; mlgu i'u
ana-' kwatcit.

10 MIsa' piciwiclgan cigag pimadca pipima'a'nat. A'tawa! nin-
guting anrrnabit unapaman kicingicinon kl' kawatcinit, MIsa
iman ajimawit; ka'tamawit intawa ajikiwat. Midac iman antawat
tibatcimut: "MI gi'kawatcit a8a'u pici'V

A'pidci manantam a8a'u ma'kicinic, kaya a8a'u migos.
15 "Anlc katlyank?"

"Manun! o'O'ma11 ayata." MIsa cigwa madci' tat cigag nanta-
wantcigat, mlsa' i8i'u kawin kayabi pa' katasiwag. Ningutingiku
w&boson udotisiguwan ajikagwatcimiguwat: "Kana uman nin-
ta*a'yasI?M
20 " Wai'banana, oman wltacipiboniciyan. "

A'pidci kaga't ni'tanantawantcigawan. Kaga't a'pidci ano-
tcigu kago ubltoni wlsiniwln. Ningutingidac kro*sanit pitcinicimo-
wan. " Ningrcr'kawra'g igi'u pigic kanitiskasiwag. "

Midac i8i/u cigag ajiganonat: "Awananag idac i8i'u acini' ka-
25 natwa pigickanitiskasi?"

705

Thereupon was Skunk marie angry: " Truly strange it is that you
do not feed us. Therefore to-morrow you leave, for too often do
you fail to feed us."

When the morrow came, truly cold it was; but nevertheless
away went Lynx in the morning. From the very beginning he
was cold. And by and by he came out upon a meadow (where
there was) a brook; while coming out upon the meadow, very
cold he became. Hardly was he able to get as far as the middle of
the meadow. When towards the north he then looked, poor fel-
low! he was then freezing, and all the while he made an ugly face;
whereupon that was the way he was frozen.1

And now behind Lynx came Skunk following in his tracks. Alas!
by and by, while going along she was looking about, there lay her
husband, who had frozen to death. Thereupon then she wept;
after she had had a surfeit of crying, then back home she went.
And then at the place where they lived she told the news: "There-
fore now has Lynx frozen to death/*

Very sad was the miserable old Moccasin, so too the Awl.

"What are we going to do?"

"Never you mind! here let us remain." Accordingly then to
work set Skunk hunting for game, and then no longer did they
lack for food. Now, once by a Hare they were visited, when by
him they were asked: "May I not continue here?"

" (You are) welcome, in this place you may pass the winter."

A thoroughly fine hunter of game he truly was. In truth, just
about every sort of thing in the way of food he fetched home.
And once, while out on the hunt, he came home in speedy flight.
"I got on trail of those Putrid-Navels."

Thereupon Skunk spoke to him, saying: "And who may they be
whom you call by the name of Putrid-Navels?"

1 It is not brought out clearly here, but this is one account of the origin of the
squinting look of the lynx.

7o6

" Ka, nangwana piciwag, miwagigi acini* kasowat. Klcpln
u'kawlrwat miwagigi kaniciwat; ningapltanigog. "

Ningutingiku mawinanawag; sagitcikwaskwani wabos. Aji-
madcra*nk wabos: —
5 "Poska pigiskanidiskasiwag mawinaninangwa,

Poska pigishanidiskasiwag mawinaninangwa,
Poska pigiskanidiskasiwag mawinaninangwa,
Nama nindanaganag. "

MIdac i8i/u nomag pimipa*rwa a8a'u w^bos, kaga'pl tabibina.
10 A'tawa! misa iu glnisint wabos kaya kl*a-munt. Misa'pana aji-
madcawat igl'u piciwag.

Misa nayap cigwa madclpa'katawat. Kaga't kagwatagi'to
cigag.

Ningutingidac, "Anln kin katotawamban mawinaningoyank?"
15 ina migos.

Ajikigitut: "Pisanigu nintapata'kakibagis i-rman apaclng."

"KInidac?" ina ma' kicinic.

"Ickwatank ninta*i*ca. "

MInawa kanona cigag: "Klnitac, cigag?"
20 "Ka, pisanigu klwlmba*a*gunaninang mri-ma11 kai*cayamban."

Ningutingiku kaga't mawinanawag. Au migos pata'ka'ku-

pagisu iman apaclng; kaya a8au ma'kicimic ickwantank a'pagisu;

kaya a8a'u cigag wlmpa-a/gunaning plndiga. Gigwa ajiplndigasa-

wat, misa' kawln kago owibadazinawa. Anawinabiwat, misa' ima

25 pinawitclt kigotanig.

72. Chirper
(KIckwa*a*).
Kwlckwa-a* o'kumisan oganwanjiguc misa iu ajini'kasut atiso-
'kan. Cigwasa tagwaginini. "Ambasa, no'kumis! nodcikIngon*i*-
wata, magica klgapa'katamin."

1 In providing food for the company.

2 Hole made by the snow being dug out for use, as in melting it for water.

7°7

"Why, it is the Lynxes, for such is what they are called. If
they come upon my trail, then it is they that will slay me; by
them shall I be followed into where I am."

By and by they were attacked; outside then leaped Hare.
Then began Hare to sing: —

"Even, even, even by the Putrid Navels are we attacked,
Even, even, even by the Putrid Navels are we attacked,
Even, even, even by the Putrid Navels are we attacked,
With my speed will I leave them behind."

And then for a while was Hare chased about, at last he was caught.
Alas! and then was Hare killed and eaten. And then away went
the Lynxes.

And so, as before, they now began to be in want of food. Verily,
a strenuous time Skunk had. *

Now, once on a time, " What would you do if we were attacked?"
they said to the Awl.

Then she said: "I would simply stick into yonder lodge-pole."

"And you?" they said to the old miserable Moccasin.

"Thither by the doorway would I go."

Next day they spoke to Skunk, saying: "And you, Skunk?"

"Oh, simply into where there is a hole in the snow,2 (that) is
where I would go."

And by and by, sure enough, they were attacked. The Awl
flung herself (and) stuck into the lodge-pole; and the old miserable
Moccasin threw herself beside the doorway; and Skunk entered
into where there was a hole in the snow. When in the others rushed,
then nothing they saw. Yet as they looked about, but to no pur-
pose, yonder was the buttocks of the ruffed grouse hanging aloft.

72. Chirper.

Chirper's 3 grandmother was old Squaw-Duck, for such is the
name of the story. It was now growing autumn. He spoke to his
grandmother, saying: "Come, my grandmother! let us try to get
some fish, lest perhaps we become in need of food."

8 A name for the robin.

708

Kaga't cigwa madci'tawa;g pggitawanotawawat adi'kamagwam,
Kaga'tigu niba'tibik onodcra'wan; abiding tibi'kartinig ningu-
twa'k unisawan adi'kamagwaji. Misa iu ajra/gonawat adcit^go-
nawat. A* pida>c madasugunagatinik mrru cigwa ki' tcinibiwa
5 a^gonawat. Kaga't minwant^mog. Kwlckwa'a* ajikajionat o'kumi-
san: "No'ko, mlsaiu tcitabisawatkaya'pitcipibonk tci'^'mongwa."

Wagunanlwinan ajiki'tcrarbawanik, misa iu ajinigiskanit i'i,u
ogingon*rmiwa8; mlgu iu anip^nadisinit. Kaga't mindcinawasina-
wan; kaga't mindcinanj mawiwag. A'pitcigu sagisiwag tcinontaya-

10 b^niciwat, kawin kago pa'kan udayasinawa kamidciwad. Ningu-
tingigu ow&bamawa8 ugingon*i*miwa8 wawinga mlgu iu ka/rjipisi"
'kanit.

Anic ki'tciga>ming rrma taw^g. Ningutinigu kwickwa*a' kigi-
cap ajimadcat. Anic awsmini. Mi'tawagani date ima. Ajimadcat,

15 mi'tawagang idac aoiipapimusa. Cigwadac awlya ajinondawat
n^gamunit: —

"Tcitira'wa, Tcitira-wa! pipisananowaga kitanamagumaga.
Tcitu*a*wa, Ugawanjiguc, Ugawanjiguc!"

A'pidcisa nickadisi Kwickwa*a\ Indawa ajikiwat 6'kumisan
20 andawat. Aniplndiga. Anicadac omaiyaganimigon miyo'kumisan
kuckwawadisit. Kawin kaya amra'camigut o'kumisEm wlsinisi
kabagicik; mlgu iu pinic kitibi'katinig tcibwawisinit. Cigwadac
w&banini kigicap amraxsunat ocissm, kawlndac wisinislwam. Mlgu
iu a' pi tcibwaglgitonit. Kanicisaga*a*minit kaga't oglmama'ka-
25 danda;m au mindimoya. "Wagutugwanigic wandciklgitosik a
nojis?" inandam.

1 Name applied in derision of the robin.

709

In truth, then began they to setting out nets for whitefish. And
verily, in the silence of the night they sought for (the whitefish);
in a single night one hundred whitefishes they slew. Therefore
then they hung them up, they hung them up with the heads down.
And in the course of ten days a great many did they have hanging
up. Truly pleased were they. Chirper then spoke to his grand-
mother, saying: "My grandmother, therefore now will there be
enough for us to eat as long as the winter lasts."

What should take place but a great thaw, whereupon were their
fishes rendered soft; and so then they began to spoil. To be sure,
they were disheartened concerning their fish; verily, they both
wept. And they were very much alarmed lest they might not live
through the winter, for they had nothing else to eat. Then by and
by they beheld their fishes go completely to decay.

Now, by the sea over there were they abiding. So one morning
Chirper went away. Now, it was foggy. And the beach was
sandy over there. When he departed, along the sandy beach he
went walking. And presently he heard the sound of some one
singing:—

"O Snipe,1 O Snipe! all to decay have gone your catfishes.*
O Snipe, O old Squaw-Duck, O old Squaw-Duck!"

Exceedingly angry was Chirper. Accordingly back he went to
where he and his grandmother lived. He went right on in. And
purely on account of his silence he drew the attention of his grand-
mother. And he would not eat throughout the whole day, despite
the attempt of his grandmother to feed him; and it was not till
the night came on that he would eat. And in time came the morn-
ing of the next day, when she tried in vain to feed her grandson,
but he would not eat. And during all this while he would not
speak. When afterwards he went out of doors, truly did the old
woman marvel. "Why in the world is it that my grandson does
not speak?" she thought.

* Used in derision of sturgeons.

7io

Cigwadac minawa ajimadeiyaw^ngusat. Misa kayabi awanini
'i8i'u ki'tcigami. Minawa onondawan madwanagamunit awiya,
misa nasab madwa'i*na'a*minit: —

"Tcitira'wa, Tcitu'a'wa! plpisananowaga kitanamamaga.
5 Tcitu'a'wa Uganwaujiguc, Ugaawanjiguc!M

Intawa ajiklwat. MIdac kaga't ajinickadisit kwlckwa*a\

Cigwasa anijiplndigat andawat, owabaman 6'kumisan namadabinit.

Ml gucagu iu ajiki'tcimawit kwickwa-a*, kaya win mindimoya

ajimawit. Wi'ka ka*i*jiklckuwawat. Ajiganonigut Iniyo'kumisan:

10 "Nojis! wagunani iu wandcimawiyan?"

"No'ko, awiya ginin ninglnontawa madwanagamut: —

'Tcltu*a*wa, Tcitu'a'wa, pipisananowaga kitanamagumaga.
Tcitu'a'wa, Uganwanjiguc, Uganwanjiguc/

Misa iu madwanagamut. "

15 Anic ningrki'kanimag anicinabag antawat, agamiki'tcigaming
odanawi'i'tlwag. MIdac 'a8a'u wagimawit, au a'kiwanzl, odanisan
a'pidci ki'kadanimowan. Nojis, a'pidcigu kawln wl'ka awiya
usasiga'i'gusln *asa'u uckinigi'kwa; nibiwa awiya udanuwipacwa-
bamigon. Kawlnina kitagacki'tosln wSwiyac tcitotawatiban *a8a'u

20 uckinigi'kwa?" Cigwasa uganonigon ocisan : "Kawin, no'k5, nin-
takacki'tosin."

" Nojis, nin kago ninga*ixictciga.M Cigwa kwaki'tawan, macki-
mudaDs ajimi'kunaminit; a/pidci agansani kaskipitcigans. "Misa
o kamadcitoyan, wawiyacigu totau 'a8a'u nanapagansominang
25 ri-wisa kipanadisiwat kigingon*rminanig. Ambasano, nojic, ican
iwiti agamiki'tcigaming ayawat Igi'u anicinabag. MIdac o8o
kamadcitoyan. Wlmi* kan tibi iu andacinagamogwan ' a8a'u
i'kwa."

7ir

So another time off he went walking along the sandy beach.
There was yet a fog over the sea. And he heard the sound of some
one singing, it was the same voice singing as before: —

uO Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!"

Whereupon back home he then went. And then truly angry was
Chirper. Presently, when he entered into where he (and his grand-
mother) lived, he saw her seated there. Then it was that bitterly
Chirper wept, and his grandmother also wept. It was a long
while before they ceased crying. Then he was addressed by his
grandmother saying: "O my grandson! for what reason are you
crying?"

"O my grandmother! behold, I have heard the voice of some
one singing: —

'O Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, 0 old Squaw-Duck, O old Squaw-Duck!'

Such was the song the creature sang."

"Why, I know of a place where some people dwell, on the farther
shore of the sea do they live together in a town. And now he that
is chief, an old man, (has) a daughter who is possessed of over-
weening pride in herself. My grandson, in no wise was the maiden
ever approached; by many a one has it been tried to be intimate
with her, but to no purpose. Could you not play some trick on
the maiden?" Presently she was addressed by her grandson saying:
"No, my grandmother, I could not do it."

"My grandson, I myself will do something." Then, turning
about in her scat, a small pouch she drew forth from the place;
it was a small pouch. "This is what you shall take with you, and
a trick do you play on her who twitted us because of our misfor-
tune when our fishes were ruined. Therefore, my grandson, do
you go yonder to the farther shore of the sea, where the people are.
And this is what you shall take along. Be sure to find out the
place where the woman sang."

712

Cigwasa kaga't ajimadcat a'pidci kigicap. Misa iu nasap ajiki-
tci*a*waninik. Minawa onondawan m^dwanagamunit, misa *i8i'u
aciwawanabit a'kawa'tod tciba' kawaninik. Cigwa gaga't ba'ka-
wanini. Kawln ganaga pima'kamigasinini ajip^sigwa'u't. Misa
5 ajimadcat kwaya'k iwiti ka' t^nwawit^iminit. Ningutingiku p^pi-
misat owctbandan pima' kamiganik, ml cigwa ajigi'kand^nk aiya-
'kusit. Mindcimigu pacw&b^ndank, "A'pitci kanab^tc ningano-
tggamasa, " inand^m. A'pitcigu pacwclbandank mi cigwa aji-
pangicing nibi'kang. Kaga't sagisi tcinisabawat. Kaya'taa'*kucing

10 aiyaguntcing ajipap^siningwIkana'U'disut, aniwa'kigu wasa ija.
Minawa ajinomagacimunut migu iu kaga'pl klmlc^gat. A'pitcisa
minwa* tawaingani rrma ajimicagat. Intawa aji*aba'a*nk umacki-
'klm, intawa usi'tang acra''tod umacki'klm; mldac iu ajimadclya-
wangusat. Ningutingiku kaga't odo'kawra*n anicinaban; mld^c

15 ima pa'ixi'kawanit aciwani'kat aciningwa*u*disut; aniwa'k pangl
i*i*u u'koc usagisi'ton.

Ugita'ki udanawi' towa8 *i8i'u anicinaba8. Misa cigwa acikigitut
kwlckwa*a* anitibi'katinig: "Ambasano, kigicap tawi*a-nwa'tin
kayagu tciwiki'tcikaskawank!" Cigwasa pltabanini. Kaga't $n-
20 wa'tinini kaya awanini. Ningutingiku inabit klpldasamusaw^n
uckinlgi' kwan. Cayigwa mamwatc pinasapita' ku' klwan ' i8i'u
pa*a*ixanigwan. Cigwa ima a' kublg^tinig na'i'tag ima sagi'ko-

7^3

Then, of a truth, he departed hence very early in the morning.
And then, as before, there was a heavy fog. Again he heard the
sound of some one singing, whereupon down he sat to wait for the
fog to lift. In time it surely cleared.1 Not a sign of the other coast-
line was in sight when up he flew. And so he started straight for the
place where the sound of the voice was heard. In course of time,
while flying along, he beheld the fringe of the coast, whereupon he
began to feel that he was growing tired. About the time that he was
drawing close to (the shore), "I very much fear lest I shall give out
before I get there," he thought. And when very nigh he drew, then
it was that down into the water he fell. Truly afraid was he that
he would drown. After he had lain resting (and) floating upon
the water, he then flapped his wings, and some distance away he
went. And when he had taken another short rest, he then at last
made the shore. Very pleasing was the sandy beach at the place
where he came ashore. It was then that he untied his (pouch of)
medicine, and then upon his foot he placed it; thereupon away he
went along the beach. And by and by he came upon the track of
a person; and so in that one's footprint he dug a hole, where he
covered himself over; just only a small part of his beak he left
sticking out.

Upon a hill were the people dwelling in a town. Thereupon then
said Chirper, as night was drawing on: "Behold, in the morning
let there be a calm, so that there may also be a heavy fog!" In
time came the dawn. Sure enough, there was a calm and a fog.
And by and by, while looking about, (he saw) a maiden come
walking along. At the time that she came, she was carefully
stepping into the tracks which she had made at a former time
when coming along there. Now, yonder by the edge of the water,
at the very place where he lay with his beak sticking out, she stood

1 Translated by T. M.

cacing a'pidci ubacita'irgon. Aci*o*cigabawinit inabiwan kwaya'k
andawat, cigwa madcra*mon: —

"Tcitira-wa, Tcitu*a*wa! piplsananowaga kitanamagumaga.
Tcltira-wa, Uganwanjiguc, Uganwanjiguc!"

s Ciffwa anicimadcat andawat. Cigwasa mlnawa udababandan
pima'kamiganik, misa kayabi acinontagamasat ; misa nayap ani-
cagu pisinigwaprgat; agawagu ugacki'ton micagat. Cigwa aniki-
wa; anipindigat, o'kumisan namadabiwan. "Niya! kltagwicin
nangwana, nojis! Kiglw&bamana *a8a'u uckinigi'kwa. "

10 "Kaga't, no'ko, ninglwabama. Mi o ka'totawag, ninglgackipina."

"Nya, nojis! ml gwaya'k ka'totawat. Usam kiml'kisumigunan.
A'pitcidac ki'kadanimu; ka'kina awiya utanuwipacwabamigon
a'r'kwa. Midasugunagatinig mra^pl kadayanit unidcanisan,
tagwiwisansiwiwan. "

15 Misa i£i/u cigwa pisan ajra*yat a*r'kwa. Midac iu ajictbigat:
pa'kan wigiwamansing aya a'pl'tciki^katanimut. Ka'kina uskini-
gitcig ininiwag udanunasi'kago8, anlc kawin awiya ominwanimasin.
Ningutingigu tibi'katinig, "Indigu awiya mamadcit ima nimisa-
tang, " inandam. Kaga'plgu wawayiba ugi'kaniman awiya mama-

20 dclnit. Ningutingiku wlndamawan Ini/a umamayan: "Nimama!
awiya kuca mamadci ima nimisadang. "

"Nya, nindanis! a'pidci kinagus. Kiiga't kanabatc abinotcl
kitaiyawa. KIcagu tibatcimun awagwan wanldcanisigwan. "

"Nya! nimama, mlgu iu ajiki'kanimasiwag awagwan wanidca-
25 nisigwan. Intawa, nimama! ningamadca. A'pidci nintagatandam

715

(so that she was) directly over him. As she stood over him, looking
straight in the direction where (he and his grandmother) lived,
she then began singing: —

*'0 Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!"

In a while he then started back on his homeward way. In time
he came in sight of the coast-line, whereupon, as before, he gave
out before he got there; and, as before, all he could do was merely
to flap his wings in the water; hardly was he able to make the
shore. Soon he was on his way home; when he entered, there sat
his grandmother. "Ah, me! you have really come home again,
my grandson! Did you see the maiden ?"

"To be sure, my grandmother, I have seen her. This is what
I did to her, I drew my finger along her vulva. "

"Ah, my grandson! it was exactly right what you did to her.
Too unpleasantly have we been twitted by her. And so very
proud she is of herself; by every one has the woman been sought
after for an intimate purpose, but without result. When ten days
are up, then shall she have a child, it shall be a boy."

And now at the time the woman lived in a quiet kind of way.
Thereupon this was what she did: in another little wigwam she
remained, because of so much pride in herself. By all the men that
were young was suit made to her, but to no purpose, for she did
not care for any of them. Now, one night, "It seems as though
something were moving in my belly," she thought. And finally at
more frequent intervals she learned that something was astir. So
by and by she imparted the news to her mother, saying: "O my
mother! something is really moving in my belly."

"Ah, my daughter! quite apparent do you look. Of a truth,
perhaps you are with child. Be ready to tell (before it is born)
whose child it is."

"Ah, me! my mother, it is the truth that I know not whose
child it can be. Therefore, O my mother! I will go away. Exceed-
ingly ashamed am I to be with child. A very well-behaved young

7i6

abinotci aiyawag. A'pidci wawani nintockinlginaban. Nimama!
intawa ningawabina au abinotci."

"Nya, kagu, kago, nindanis, ijictciga'kan! Potcigu 'asa'u
kipapa ogami'kan wagunani iu wandci*a*yawat au abinotci. Mlgu
e iu icitabwa'tawicin, kagu' wabina'kan, a'pidcigu klta'rniga'a*."

" 'Au, nimama, klgatabwa'ton, kawln ningawabinasl. "

MIsa iu cigwa anitibi'katini; ayabitatibi'katinig mrr' cigwa
ki'kanimat wi'kwutci*u*nit Ini'u unltcanisansan. Mmdcimigu
pldabaninig cigwasa aiyawan. Kuniginln, kwlwisansan!

10 Amba, kaga't minwantam au mintimoya. A'pidcisa agatandam
au uckinlgi'kwa, kaya (a8a'u a'kiwanzi. Anic mi au wagimawit
'a8a'u a'kiwanzl. A'pidcigu tibicko awiya ki'tci a'kusit mri-'u
anantank 'a8a'u a'kiwanzl. Ningutingiku kljigatinig ajimamino-
nantang anandank tcisagaswa*i*wat. Ni' tarn Wu ucklniniwa*

15 kamoskinanit. Cigwasa ajikigitut: "Ambasa, awagwan 'a8a'u ka-
ciginigut Ini'u kwlwisasan. Mldac au kawldigamat Ini'u nindanisan."

Mldac ima kltagunantumint *a8a'u madciko'ko'kiro'wis, ajini-
'kasut au uckinawa. Mldac au a'pidci anantank: "Ambagic nin
wldigamag 'a8a'u i'kwa!"
20 "Mlsa cigwa tci'a-ni'a'cawiminitiyag a11 kwiwisans.M

Cayigwa plndigana u abinotci. Cigwa madci'tawag. A'pidci

wakwandansing undapi madciko'ko' ko*o*wis. Cigwa pacunagusi-

wan abinotclyan. Naiyagiku umawatonantan 'i8i'u usi'kuwin.

Cigwa kaya win udoda'pinan au abinotclyan. Ajislgwabanandank

25 'i8i'u usi'kowin ajikigitut: " Abinotci niciginik. "

Anic pa' tinlnowag kanaw&bamawat. Ajikanonawat : " Kisi-
'kowin kibagitciwabandan."

"Kawin win i*r'u awanzinon," au i'kito a'kiwanzl.

717

woman have I been. O my mother! it behooves me to cast the
baby away."

"Oh, don't, don't, O my daughter, do such a thing! for of neces-
sity will your father find out how you came to be with child. There-
fore heed my word! don't you cast it away, for very much harm
would you do it."

"Very well, O my mother! I will heed your word, I will not cast
(the child) away."

It was then growing night; at the middle of the night was when
she felt the child trying to get out. Just as the dawn appeared
was when it came. Behold, it was a boy!

Oh, truly pleased was the old woman. Exceedingly ashamed was
the maiden, so too the old man. Now, the old man was he that
was chief. Now, in the very same way as one feels when very sick,
so did the old man feel. So one day, while meditating, he thought
that he would send forth an invitation to come and smoke in assem-
bly. The first (to come) were the youths who filled up the place.
Presently then he spoke, saying: "Behold, whatsoever one shall be
wetted by the boy shall be the one to marry my daughter."

And now to the place had also been asked the roguish Barred
Owl, for such was the name of the youth. Thereupon with much
desire he thought: "Would that I myself might marry the woman!"

"It is now time that you were passing the boy from one to
another among yourselves," (so said the old man).

Presently in the child was fetched. Then they began. At the
extreme end of the rear of the lodge sat the roguish Barred Owl.
Soon (he saw) the child approaching nigh. Before (the child got
to where he was), he saved up a deal of spittle in his mouth. In a
while he too took up the child. As he poured the spittle from his
mouth, he then spoke, saying: "By the child am I being wetted."

Now, many were they who were watching him. Then they spoke
to him, saying: "Your spittle did you let fall from your mouth."

"That is not the thing (to do)," said the old man.

7i8

MIsa minawa anra*cawimlniting; cigwa gltagwicin ima skwa-
ntank, misa kawin awiya. uglciginasln. A'tawa, misa kaga't aji-
manantang 'a8a'u a'kiwanzl. "Taga, minawa!" ajrr'kidut.

Minawa madca au kwlwisans. Misa' nayap unlndcing ajra**tot

5 au madciko' ko' ko *o *wic usi' kowin. Cigwa aji 'o 'da' pinat ajikigitut :

"Abinotcl niciginik. " Wawlp usinigunamawan ima wandcisaga-

*a-minit. "Kaga't kuca abinotcl niciginik, " i'kito au matcik5-

'ko'ko-o'wic.

"Kawin kuca, " udigo8 ininiwa8.

io Misa iu minawa animadcat au kwlwisans; nayap ajitagwicing
ickwantaming. Ajikigitut *a8a'u a'kiwanzl: "Mlsa'i-11 intawa ici-
saga*a*mu(k. "

Kaga't saga'^-mog Igi'u ininiwag. Taga, win a'kiwanzlyag kaya.
Igi'u kwlwisansag cigwasa nantumawag. Kamoskinawat pindig,

x5 cigwa minawa klwi'tanigasu au gwlwisans; nljingisa anugiwi-
'tagama nigasu. Misa 'i8i'u kawasasa awlya uciginasln. Cigwasa
klgito 'a8a'ua'kiwanzsl: "AwanandacaEa'uwanItcanisigwan? Am-
basano S'o'ma sasik ayawat anicinabag tanantumawag. "

Ayawa 'i8i'u udockabawisima8. Ajimadcawat. Anic sasig aya-
20 wat nantamawag anicinabag. Anic mlnotc kaya win kwlckwa-a*
tagunantuma. Anic a' pidcigu ko' patanima, kayagu manatisi.
Cigwasa kaya win tagwicin i'i*man andacisagaswa'i'tiwint. Ani-
tagwicing kwlckwa'ir, "Agwatclng ta*u'nsabi, kawin win po'tc
udawanldcanisislnan, " ina.

25 Cigwasa klwi'tanigasu 'a£a'u kwlwisans. Cigwa pacunagusiwan
cigwa ima anic kawin wlmlnasi Ini/u gwlwisansan. Pitclnagigu ima
ani'i-ninimint aciciginigut kwlckwa*a*. Kanona: " 'A'e'1, kwlc-
kwa*a* uciginigon abinotclyan!"

719

Thereupon again was (the boy) passed along from one to another;
presently he came as far as the doorway, but upon no one did he
make water. Ah, then truly did the old man feel badly about it.
"Come, once more!" he then said.

Again started the boy. And so, in a manner same as before,
did the roguish Barred Owl place his spittle into his hands. When
presently he took up (the boy), he then spoke, saying: "By the
child am I being wetted." Quickly did he rub it on (the child)
at the place from which he wets. "In very truth, am I being
wetted by the child," said the roguish Barred Owl.

"Not a bit of it," was he told by the men.

Thereupon again on his way (round) went the boy; then back,
as before, was he come at the entry-way. Then spoke the old man,
saying: "Therefore now do you go forth out of here."

Of a truth, out went the men. Well, this time the old men and
the boys were then asked to come. After they had filled up the
place inside, then again was the boy passed round the circle; twice
was he passed round the circle, but with nothing happening. There-
fore not upon a single one did he make water. In a while said the
old man: "Now, whose child may this be? Behold, let all the
people that are roundabout this place be asked to come."

Present there were his attendants. Then forth they departed.
Now, all the people that were round about were asked to come.
Now, out of necessity Chirper was also asked to be present. Now,
he was very much despised, and he was homely. So now he too
was come at the place where the invitation had been given to
smoke in assembly. When Chirper was coming up to the place,
"Let him look on from the outside, for it would be impossible for
him to be the father of the child, " was said of him.

Presently round the circle was the boy passed. When (they saw
the child) approaching nigh (to Chirper), there was of course no
intention on their part of passing the boy over to him. The mo-
ment (the child) was lifted over him to another, then was Chirper
wetted. It was said of him: "Well, Chirper is wetted by the
child!"

720

Kaga' t mama' kadandam a* kiwanzl. ' ' As, kawasa' ! A' kawa
tawikagwatcima au nindanis. " Win dac igu au a'kiwanzi plndiga
udanisan andanit. "Misa' awa kwlckwa*a* kanabatc wanitcani-
sit."
5 "Nya'! nimpapa! kawln niki'kandanzl! Miya'ta iraa agaming
ninglkaskipiniguban. "

"Taga, tayoc," i'kitu a'kiwanzi ki'klwat.

< igAva minawa kiwi'tanigaso abinotcl. Misa cigwa minawa ima
«j- - - - cut kwickwa'a*, misa undcita ciginigut.

io Misa ajiklkitut au a'kiwanzT: "Misa iu gltabwa*a*ntaman kaga-
'tigu unltcanisit kwickwa-a*. Anindacina, kwickwa-a*? Taga,
tibatcimun wagunani*r8u ka-rcitcigayan 'i8i'u wandci-u'nldcani-
siyan."

"Anic ningatibatcim *i8i'u wander u-nidcanisiyan. Tagwagunk

15 kingonyag ninginotcrirnanig. NIbiwa kagonagintwa Igi/u adi'ka-
magwag mrr'u ka*rjiki'tci'a*bawag. Midac iu klningickawat
igi'u ningingon,rminanig, midac 'i8i'u kra*nipanadisiwat. A'pidci-
dac ningisagisimin *a8a'u no'kumis. Kawln kago ningamidcisimin.
Ningutingidac ningipapamacagama kigicap, awiyadac ninginon-

20 tawa madwanagamut ; midac i*i*u madwa*rna*a*nk: — ■

TcTtira'wa, tcltu*a*wat pipisananowaga kitanamagumaga.
Tcitu*a*wa, Ugawanjiguc, Ugawanjiguc.

Misaimaa'pidci ninglnickimlk. Migu iu tasing kigicap ka'plcayan,
misa'pana. madwanagamut. Nigiwi'kwatci'tonidac 'i8i'u macki'ki
25 tcru'ndci'aryawat abinotciyan. Kigicapidac ningra^kamawa,
agamingidac ningiwabama 'a8a-r'kwa. Magwadac nagamut nin-
gigaskipina; midac ima wander aryawat iniyabinotciyan."

Misa au a'kiwanzi ajiklkitut: "Anlc wawani, kwickwa*a/! kiti-

batcim wantcrai'yat abininotci. Kanabatc ko'kumis kiglmlnik

30 'i8i'u macki'ki. Misa iu kanlciwaba'k mini'k kawa'kiwang, kago

721

To be sure, amazed was the old man. "Why, impossible! First
let my daughter be questioned. "Now, the old man himself went
into where his daughter dwelt. "Therefore it must be Chirper that
is father to the child."

"Ah, me! O my father! I do not know. Only this (I know, that)
yonder at the shore I was rubbed with a finger along (my vulva)."

"Very well, let the child be passed round the circle again," said
the old man on his return.

Presently again was the child passed round the circle. And so,
when again Chirper was reached, it was simply impossible for him
to keep from being wetted by (the child).

Accordingly then did the old man speak, saying: "Therefore
now do I believe that Chirper is truly father to the child. And
how was it, O Chirper! Pray, relate what it was that you did in
order to become father to the child."

"Of course, I will relate how it was I became father to the child.
Last autumn we obtained some fishes. After we had hung a vast
number of whitefishes upon the rack, then there came a heavy
thaw. And then soft became those fishes of ours, whereupon they
then began to spoil. So very much alarmed became my grand-
mother and I. Nothing were we going to have to eat. Now, one
morning I wandered aimlessly along the shore, and I heard the
voice of some (woman) singing; and this was the song she sang: —
'O Snipe, O Snipe! all to decay have gone your catfishes.
O Snipe, O old Squaw-Duck, O old Squaw-Duck!'

Thereupon then was I exceedingly angered. Then every morning
that I came, such always was the song she sang. Now, I tried using
medicine, that by means of it she might have a child. So in the
morning I lay in wait for her, and on the shore I saw the woman.
And while she sang, I drew my fingers along (her vulva); and it
was on that account that she came to have the child."

Thereupon the old man spoke, saying: "Now correctly, O
Chirper! have you related how the child came to be. Perhaps by
your grandmother you were given the medicine. Therefore thus

722

wi'ka awiya tawipa' pinanimasl. Kawlndac awiya wi'ka tapa-
'pinanimasl, mamindaga *a8a'u ka'ka't; migu i8i/u po'tc ka/ixiwa-
ba'k mini'k ka*a*'kiwang. Anicna, misa iu ka*i*ciwldigamat *a*a'u
nindanis. Kigaminigo * ici'u wlsiniwin kaya. 'i8i'u kaplsi'kaman.
5 Kaya *a8a'u ko'kumis kfgananzi'kawa. Ningakaski'ton tcimino-
ayayag. Kawinkagokigamaci'aryasim. Wigiwam ta*u'cictcigata. "

"Cigwa ajiklgitut kwlckwa*a*: " 'A11, 'au! migwatc cawanimi-

yan. Wawipigu ningananzi' kawa au no' kumis. " Kaga' t ajimadcat

Kwlckwa-a*. A' pi tagucing, 6'kumisan oganonan: "No'ko! kipi-

10 nanzi' kon. Kaga* t kanabatc kicawanimigomin, wawipigu tci-

madcayang. "

Kaga't animadcawag; tagucinuwat, aca wigiwam kiklcitcika-
tani; unicicinini *i8i'u wigiwam. Cigwa minawag wlsiniwin kaya
*i8i'u ano'katcigan.

15 Kwickwa*a kaga't minwandam wlwit. Ki'tcibabiga mlnawa
utaiyawan abinotciyan, i' kwasasan. Kagat minwantam. Misa
cigwa madci'tad krcsat. Ningutingiku ajinakwackawat madci-
k6'ko'ko*o*wican. Anic kawin uminwanimigusin. "Taga, kani-
Wclwltriwin?" udigon Ini/u madciko'ko'kcro'wican. Pacugu tagu-

20 cinowat, ma'kwan ajinisat madciko'ko'kcro'wic. Madciko'ku'ko-
*6*wic ajiklgitut: "Kwlckwa-a*! ambasa, nawatcita! Awagwan
nibiwa kawlsinigwan mra*'u kawidigamat Ini'u kimindimS'i'mican. "

Kaga' t nawatclwag. Midacigu iu kigimisiwa ' iEi'u unagicini

Ini/u ma'kwan udabota*a*nawa, ml ga'kina acikizisamowat. Cigwa

25 kaklcl'tawat, "Ambasa, kwlckwa-a'! nanakwabigantamandida."

Misa iu ajimadci'tawat. Magwagu wisiniwat, ajitamagupitciga-

1 A term by which a wife is referred to, whether old or young.

724

tanik. Kwlckwa*a* ajinagwatank iu pimita. A'pitci wa'kwanamu.
Matciko'ko'kcro'wis minwandam. Kiwa tagucing windamawad
wiwini, mojag mawi a*i*'kwa.

Intawa ajimadcat a'i*'kwa. Kumagu a* pi tagucing, unapaman
5 pitasamusawan. Misa iu kiyabitcibanit. Ajikikitut a i'kwa:
"Misa iu katiciwaba'k mini'k ka*a*'klwank, tcra'bitclbat kani-
butcin awiya."

Kaga't au a'kiwanzl mama'kadandam tagwicininit.

Ningutingiku minawa uwicamigo niniwa8 wl'klyusanit. Midac

10 *isi'u amru*ndcri*gut Ini'u wlwan: "Kaga'pi klganisigoV Wi-

'tanidac mlwanini watclwat, winidac ni'tam unisan Ini'u ma'kwan.

Kawasa Ini'u wl'tan kago wani'tosini. "Taya!" udinan wi'tan,

nmri*'u iniga'taiyan. Mri,u kataniciwaba' k mini'k ka*a*nra-'ki-

wank> anint a'pitci tago'patisi a-rnini. KIcpin a'ta kaya kin kago

15 ni'toyamban, mri*u tabita tcigri'ciwabisi'pan au kanipimadisit. "

Ningutingiku cigwa acpipiponinig ajiganonat wl'tan: "Misa
cigwa tci *a * ' ku *o *wank. ' '

Kaga't ajimadcawat; onisawan namawan. "Misa iu ka/rnano-
'klyank, osam aniciciwag Igi'u namawag."

20 Weyabaninig madcawag ; a' pitci micawi' kwam twa*i -kawag.
NIbiwasa ono' pinanigowa8 *i8i'u ininiwa8 twa*i*ganit kaya winawa.
Cigwa kwickwa-a* ucicin. Kaga't ow&bamawa8 namawa8. Anlc
anica unatamago Ini'u wl'tan. Aya'prrgu unisawan 'i8i'u na-
mawa8. Ningutingigu inabiwat nibr kang ki' tcima' kwan anamiplg.

25 "Anln, nl'ta, kabaciba'wananina?"

«< * 3 <~/

A 'a7 bina, paciba'wata."

725

became choked on the grease. Very much out of breath was he
becoming. The roguish Barred Owl was pleased. They say, when
on his arrival home he conveyed the news to Chirper's wife, all the
while did the woman continue to cry.

Accordingly thence departed the woman. When some dis-
tance away she was come, (she beheld) her husband walking hither-
ward. Therefore then had he come back to life. Then spoke the
woman, saying: "Thus shall it be as long as the world lasts, that
back to life shall come one that has died."

In truth, the old man was surprised to see (Chirper) come home.

Another time Chirper was invited by men who were planning to
go off on a hunt, whereupon an attempt was made by his wife to
dissuade him not to go, but to no purpose. "In the end will you
be slain by them. " Now, his brother-in-law was among them with
whom he went, and he himself was the first to kill a bear. Abso-
lutely nothing did his brother-in-law kill. "Too bad!1' he said to
his brother-in-law, "for that you should be in such ill luck. Thus
shall it be as long as the world lasts, some men shall be very un-
lucky. If only you had killed something too, then all alike would
be they who are yet to live. "

Once on a time, when it was getting far into the winter, he then
spoke to his brother-in-law, saying: "It is now time that we spear
for fish through the ice."

Truly then they departed; they slew a sturgeon. "Therefore in
this will we be occupied, for exceedingly fine are the sturgeons."

On the morrow they departed; very far out on the ice they made
holes. They were followed by a throng of men who also made
holes in the ice. Presently Chirper lay down (to spear through
a hole). Of a truth, he saw (many) sturgeons. Now, (being unable
himself,) he was aided by his brother-in-law in drawing them out.
Very often were they killing the sturgeons. And by and by, while
looking into the water, (they beheld) a great bear down below.
"Well, my brother-in-law, shall we spear it?"

"Why, of course, let us spear it."

726

A'ta! kwickwa'a* ki'tci'a'nigu'k udani't ubacipa'wan. Anuni-

co'kamowat *i£i'u ani't. Ayanontatcigat a'i'nini, intawa upagitci-

wabinan. Kawin dac win kwickwa'a* ubagitciwabinanzln, mlsa-

'pana. Kwickwa'a' koglwa'5'nint; anic misagu iu pana nibi'kang

5 kwickwa'a \

Anumawi, a'rnini. Intawa aciklwat. A'tawa! mlsa a*ui*'kwa
klnondank unapamipanln kimadcinimint anamipig; misa'pana
mocag mawi a^r'kwa, plnicigu sigwaninig aya'pl'i'gu mawit.

Anlcna kawin kaga't nibusl au kwickwa'a'; pa'tinlning ugl-
10 wi'tagama'o'nigon iu ki'tcigami. Ningutingigu ugi'kaniman wlni-
bunit Ini'u ma'kwan; anantank kwlckwa'a*: "Ambasano, iima
wantarplwat, a'r'tag ima tawrrcinibu!"

MIsa' kaga't a*i''tag ima unta'i'banig ajinibunit.

Ningutingidac kawin gickawa*a*si *a8a'u i'kwa, a'pidcisa kas-

15 kandam a'r'kwa. Intawa ajinansiblt; ajiwawanabit uta'i'baning,

ajisinigwagaminiganit inabit unabam^n kra**tawagutcin6n. Aji-

pasingutcisat a'r'kwa, migu ima anociplpagit : "Nos! inaska! kuca

niwltigamagan agwantcing oma!"

"A'ta, mama'kata'kamig!" i'kitu au a'kiwanzl. "Kitabwana?"
20 "Naska kuca awinabiyu'k i'i'ma unta'rbaning!"

Kaga't nanzibiba' towag Igi'u anicinabag; inabiwat nuta'i'baning
kra*gwantcinon kwlckwa'irn. Wlndacigu a'kiwanzl unawatinan,
a'pidci slganaskabawawan kwlckwa'a'n; ani't umindciminamini.

727

Ah! but <"hirper thrust his spear at it with all his might, piercing
it. Then both tried working the spear together, but in vain. When
the man felt that they would be overpowered, he let go the spear.
But Chirper himself did not let go (the spear), whereupon then
down into the water he was taken; so accordingly then into the
water went Chirper.

In vain did the man weep. Accordingly back home he went.
Alas! then it was that the woman learned that her husband had
been taken down into the water; whereupon all the while did the
woman continue to cry, even until the spring, when every now
and then she wept.

Now, of course, not really dead was Chirper; in many places
roundabout the sea was he conveyed. Now, by and by he per-
ceived that the bear was going to die. Then thought Chirper:
"Behold, at the place from whence they draw water, right there
let him die!"

Whereupon, of a truth, at the very place from whence water was
drawn did (the bear) die.

Now, as time went on, the woman was unable to cease from her
crying, so very sad was the woman. Therefore she went down to
the water; when she sat down by the water-hole, while she was
pushing back the water with the pail before dipping it up, she
looked, (and saw) her husband lying upon his back (and) buoyed
up (by the water). Then up sprang the woman, and from there
she called aloud: "O my father! just you look and see! for here is
my husband floating in the water."

"Why, it is strange!" said the old man. "Are you speaking the
truth?"

"Just you go and look over there at the place of the drawing-out
of the water!"

Truly down to the water ran the people; when they looked at
the place of the drawing-out of the water, (they saw) Chirper float-
ing in the water. Now, the old man himself grabbed him, so very
small was the look of Chirper by reason of his being soaked with

728

A'pidcisa pwawickani 'ffu ani't nawatcidac umistca'tonawa8 i'i*'u
twa-i*gan. Misa' mamawo' kawawat, wi'kasa' kagackrirwat kitci-
tabanawat. Kaga' t minwantamog tciwlsiniwa, ma* kwan tci-

'a'mwawat.

5 Misa' (i8i'u pinawitcit kra-gota.

73. When the Crawfishes went to War
(A* pi acagacfyag kinantupaniwat).

Misa ml ajro*danawrrtiwat ki8' tcigaming acagacinyag; a'pitcisa
ml paji'k niganisi, ugimawisa. Ningutingsa ml maminonantam
wlnantupanit ; aciwlndamawat utinlnima8. Kaga' tigu a* kawa nimi-
•i'tiwag. Anlcina, nlnc kiskinintcikanawag igi'u acagaclnwag.
10 Anicna nibinunk krirwaninik ki'tcinibiwa ugi' kitamuguwan Ini-
yasibanan. Midac ima nlmrrtiwat unagisowat wa*u"gi'tcitawat.
MIdac *a8a'u kackinintciganat wa*u'gi'tcitawit.

Anlc aga^niki' tcigaming wrixinantupaniwat. Cigwasa waya-
baninik madcawag. Anicna pa'kublwag agamiki' tcigaming icawat.

15 Cigwasa micagawag agamiki* tcigaming. A' pidcisa minwa' ta-
wangani aji*a*gwa' taw&t. Anicna udackan umadciton *a8a'u nagani
'u'gi'tcitawit. Ajimadcawat mi'tawangang, kaga't usaminowag
acagacinwag. Ningutingiku pabimusawat, kaya win 'a8a'u asipan
na'patcayau* pi'u*ntatawangusa. Pamagu ani*a*I*nabit papanan-

20 taw&bamat *a8a'u asipan acagaciuya8, a'pidci udagawana8 rrwisa'
wl*a*mwat. Ningutingiku a*rnabit, panagu kabima' katawa' tawa-
ganig. Kuniginln, acagaciya8! Wagunanlwinan ajiku'plpa'tot;

729

water ; to the (shaft of the) spear was he clinging. Very heavy was
the spear to pull, and so larger they made the hole. Whereupon,
by working together, after a long while they were able to draw
him out. Truly were they pleased (to see) that they would have
some food to eat, that they would have the bear to eat.
And so here the buttocks of the ruffed grouse hang aloft.

73. When the Crawfishes went to War.

Now, it was in a town by the sea where some Crawfishes dwelt
together; and one especially was foremost, and he was chief. So
once on a time he meditated upon going to war; then he conveyed
the knowledge of it to his men. Now, of course, first of all, they
had a dance. According to the story, two of the Crawfishes were
with hands broken off. They say it was during the summer before,
that a vast throng of them had been devoured by Raccoon. Ac-
cordingly they then held a dance to determine who should be the
warriors. Whereupon one that had his fingers broken off was to
be the (leading) warrior.

Now, to the other shore of the sea was where they were going
to war. When the morrow came, they departed hence. According
to the story, they went into the water to go to the other shore of
the sea. Now they came by canoe to the other shore of the sea.1
Very beautiful was the beach which they came out upon. They
say that he who was leading warrior took his horn along. As
they went along the beach, truly numerous were the Crawfishes.
And by and by, as they travelled along, Raccoon himself, from
an opposite direction, was coming down to the beach. And later
on, while Raccoon was looking about as he went, wandering here
and there to find some Crawfishes, very keen he became to have
them to eat. And by and by, while looking about, (he saw that)
the whole beach was completely black (with them). Behold,
(there were the) Crawfishes! What should he do but run up from

1 Translated by T. M.

730

ucawaskutclsag unantawabandan. Cigwasa' umi'kan. Waguna-
nlwinan ajimamot; midac *i8i'u utcita'kang ajisinigunank, kaya
iwiti utciting, kaya ima ukunawing, kaya ima umisatang; kaya
wawip ajinanzibIba'tot. Wadi'tang a* kwatawanganing midac ima
5 acikawicimwapagisut H'wisa' nibu'kasut.

Cigwa pacu' pra*yawa8 acagaciya8, mlgu wantcikanawabamat.
A'pidcisa kuckwa*ai*ya*r praryawan kiskiskinitcicagaciwan. Ci-
gwasa owabamigon kagaskupagisunitigu. Pa'kagu upinansi'kagon,
ajinantutclpri'gut. . Anlc kawln pagitinamu'kasusi. Cigwasa
10 ka'kiwi'taskagut, kunigln kuca utciting utcIsa'ku*u*gon; anlc
kawln tcipitiyaskasin. "Mlsa' mri*u nibu," inandam au acagacl.
Taya, animadcawan, mrrwiti anrixanit pimi*o''kwinunit; ani-
madcra*mon: —

"Nibinunga, nibinunga ka'i'cacakuminang asipan mii'kawag,
jc Kani'tan^'kagayan."

"Anln ba-rna*a*ng?"

"Anti kimi'kawat 'a8a'u asipan?"

Cigwa pidawanitiwa8, a* pitcisa' uningwackago.

Ajikagwatcimint ugina: "Anlc, ugima! kerrjictcigayang? Kana-
20 batcsa nibu'kazu."

"Anin ka'i'cinibu'kasut? Ucawackwanini kuca!"

Midac 'i8i'u ucawaskutclsag miziwa kra^tot *i8i'u wlyawing.

"Wagunacri'u wapapa'U'ndisiyan? Mlsa' *a8a'u kanantuna-
wank. Ambasa' ! misa cigwa tcitcisa' kwawank. Kaga' t anint pin-
25 dcikwanaw* tapi*jawag, kaya iwiti utcitining, mri'witi anint uni-
ciwaning tcitcisa1 kwawawat."

731

the shore; for a greenish rotten log he went to seek. Presently
he found one. What should he do but take it; whereupon into his
groins he rubbed it, likewise yonder into his anus, and in his throat,
and on his belly; and speedily back to the water he ran. When he
was come at the edge of the sandy beach, then there he flung
himself down and pretended he was dead.

In time close by came the Crawfishes, whereupon from where he
was he kept watch of them. Far off aside (he saw) coming hither-
ward one with hands broken off. Presently he was seen by him, who
then was taken with unexpected surprise. Slowly he came to him,
he felt of him to see if he was alive. Naturally he made believe
that he was unable to breathe. When he had been circled about
by the; other, lo, then truly at the anus was he pinched by him;
but he did not wince by drawing in his buttocks. " Therefore then
he is dead," thought the Crawfish. Ah! then on his way he went,
over there he went where the others were coming in throngs. As
he went, he sang: —

"The raccoon that chewed us up last summer, last summer,

him have I found,
I who am a finder of things."

"About what is he singing on his way hither?"

" Where did you find Raccoon?"

In a while (Raccoon beheld) them coming in throngs, completely
was he covered by them.

Then was the chief questioned: "What, O chief! shall we do?
Perhaps he is merely playing dead."

"How is it possible that he should be feigning death? He is so
far decayed that he is blue!"

For it was a bluish * rotten log that he had put all over himself.

"What is it that you are wandering about in search of? This is
the creature we are looking for. Come on! now is the time for us
to pinch him. Truly into his throat let some enter, and yonder
into his anus, and there upon his testicles let some of them pinch! "

1 Because of the phosphorescence seen about it at night. Green and blue go
by the same name in Ojibwa.

732

Kaga't ka'kina acitcisa'kwawawat. A'pridac tcasa'kwa'irnt
'a8a'u asipan acikaski'tot kibanamu. Mldac iwiti utcitlng pangi
tclpitiyaskat; anintidac uglki'kanimigo8 kaga't *i8i'u pimadisit.
Cigwasa ajickwatcisa'kwa-irnt, pajik iwiti papatatapasiwan. " Asi-
pan tcipitiyaska! " Papa^r' kitowan.

Anic agunwa'tawa; mrr/u wandci-a-gunwa1 tawing, ucawacku-
tcisag kra''tod miziwa.

"Taga, mlnawa tcisa'kwawatae," i'kito wa£a'u wagimawit.

Cigwasa pindigawa8 utcitlng kaya iwiti plndcigwunawi Apidcisa'
io mamitawantam wisagantank tcisa'kwa-u'nt. Wagunanlwinan aji-
kackantami'kananit, ajipasingutcisanit.

A'talpapanagamowan dac kisklskinintcraxagaclyan. Acikaski-
'tonit anigu'k nagamowan kaya; pa'kic nimri'tisowan madci-
•a'mon: —

15 "Asipan nabugubanan,

Asipani tclpitiyawi, tcipitiyawl.

Mindimoya nabugubanan,

Asipani tdpitiya, asipani tclpitiya. "

Cigwadac kaga tawisinit, abi'ta kanabatc ugitamwa8, wagu-
20 naniwinan umawinanan ugi'tcitakickinintciganacagaclyan. Ajima-
'kamat udackanini; kama'kamat, nawisi' ku* kwantip upacipa'wan
'i£i'u udackanini. Ajimadcat asipan, ka' pi 'irndcltica; awiwindama-
wat, anigu'k madca. Pacu' owM>aman witciiisipanan. " 'A *a'u,
kaya kin awiwisinin! Ninglwabamag igi'u acagaclyag nantupani-

wat.

Asipan ajimadciba'tot; tayababamat, anintigu anipa' kuplwa8.
Misa kaya win kl' tawisinit; pangisana ic'kwamawag igi'u acagacl-
yag.

733

To be sure, then they all pinched him. And while Raccoon was
being pinched, it was all he could do to keep from breathing. It
was yonder at his anus that he gently winced, drawing himself in;
and by some was he discovered to be truly alive. In a while, when
there was an end of his being pinched, he saw one off a ways dodg-
ing to and fro. "Raccoon drew in at the anus!" he said, moving
about here and there.

Now, he was not believed (to be dead) ; this was the reason why
he was not believed, decayed bluish wood he had placed all over
himself.

"Come, let us again pinch him!" said he that was chief.

Presently they entered into his anus, and yonder into his throat.
Very much was he annoyed by the pain he felt when being pinched.
What should he do but close his mouth, then leap to his feet.

Ah! but roundabout moved the broken-fingered Crawfish,
singing. With all his might he sang; while he danced, he began
singing: —

"The Raccoon that once died,

The Raccoon drew in at the anus, he drew in at the anus.

The old woman x that once died,

The Raccoon drew in at the anus, he drew in at the anus."

And when (Raccoon) had nearly eaten enough, perhaps a half of
them he had eaten up, what should he then do but rush after the
broken- fingered Crawfish warrior. Then he took his horn from him;
after taking it from him, then through the middle of the top of
(Crawfish's) head he pierced him with his own horn. Then off went
Raccoon, (to the place) from whence he came he went; he went
to convey the news to another, with all speed he went. Not far
away he saw his fellow- Raccoon. "Come on, you too go and eat!
I have seen the Crawfishes that were off to war."

(The other) Raccoon then set out on a run ; when he was come
in sight of them, a part of them were then on their way into the
water. Accordingly he too had enough to eat; only a few Craw-
fishes were saved from being eaten.

1 A term of reproach given the raccoon.

734

Intawasa' ajikiwatupanlwat, cigwasa tagwicinog andawat. Ani-
pipagiwag: " NmgH'ckwanigomin!"

Anicna awantcic madcra'mo *i8i'u udi'kwamiwa8, mlsa kayabi: —

"Asipan nabugubanan,
5 Asipani tcipitiyawi, tcipitiyawi.

Mindimoya nabugubanan,
Asipani tcipitiyawi, tcipitiyawi."

"CI8, madci'animog! ' Ningickwanigomin, ' kitigom."
A'ta, minawa pajik madcra*mon i'kwawan: —

10 " Anagisiba' kwato, tototo,

Anagisiba' kwato, tototo,
Anagisiba* kwato, tototd\ "

*AU midac 'i8i'u kaga't ajinickimindwa igi'u ininiwag. Pajik
kigito 'a8a'u acagacin: "CI, matci*a"nimog! Kislba'kwat tibicko
I5 'i8i'u kitcltic."

Misa' mri"'u cigwa upiwinint *a8a'u udackan ka'pacipawunt,
capuntawaning acipindiganint. Kaga't agawa pimadisi. "Anicna
katotawint? Intawasa kagi' tawantank tanantuma ml Ini'u katiba-
'kunigut. Ka*i-'kitutigo tatotawa. "

20 Kaga't midac *i8i'u awiganonint kagi' tawandank. Cigwasa
pidwawacin. Cigwa anicagu pimistcita'pabi *i8i'u wigiwam. "U8,
nanamagawln cabugintcita'a'mu' k. "

"Na a'kitut! Tatakuninigu ka'i''kitut, nindamrrnaban,"
i'kitowag anint.
25 Anintidac anu*i*'kitowag mimawindac *i8i'u tcra^pitcinanint.
Anic krr'kito, mlsagu cigwa pa*kita-a*mawint udackan. Panagu
kaclbisat, misa' pan ki*a*'pitcinanint.

Misa iu pinawidcit kra-gota.

735

Therefore then back home they went from the war, in time were
they come (at the place) where they lived. As they went along,
they called aloud: "A few of us have been spared!"

But nevertheless their women began singing. (The song was)
the same as before: —

"The Raccoon that once died,

The Raccoon drew in at the anus, he drew in at the anus.

The old woman that once died,

The Raccoon drew in at the anus, he drew in at the anus. "

" Be gone, wretches! 'A few of us have been spared, ' I tell you. "
Oh, another woman then began to sing: —

"A tree is creaking tototo!
A tree is creaking tototo !
A tree is creaking tototo!"

Well, so then truly angered were the men. One Crawfish spoke,
saying: "Away, fools! The creaking of the tree is like (the sound
of) your wretched buttocks."

So then it was that hither was borne he who had been pierced
with his (own) horn, into a long-lodge was he taken. Of a truth,
he was barely alive. " Now, what is to be done with him? There-
fore let him that is wise be summoned, for by him shall his fate be
determined. And whatsoever he shall say, that shall be done to
him."

Truly then it was that they went to speak to the wise one. In a
while came the sound of his footsteps. Then all he did was merely
to come and peep into the wigwam. "Pshaw! drive (the horn)
through with a mallet and block."

"Just listen to what he says! That he was bound to say some-
thing, was what I tried in vain to tell him," said some of them.

Now, some tried to speak, but in vain, for it was certain that he
would be slain. Since (the wise one) had spoken, therefore then
was (the warrior) hit upon the horn. Instantly he jerked (himself)
at full length, and at once he was killed.

And so here the buttocks of the ruffed grouse hang aloft.

736

74- Snapping-Turtle
(Mi'kina/k).

Anic, i'kito anicinaba mi'kina'k a' tiso'kan. Pi witac anicinabag

odanawrrtiwag. Pajik ugimawi, a8au a'kiwanzl. Mida'tciwa8

udanisa8, ga'kina uckimgiwa8. Ninguting maminunantam a8a'u

a'kiwanzl. "Ambasano ga'kina kawldigawag ogo'u nintanfsag!

5 mri"'u ka*i*ciminwataman."

Anic mldac a8a'u mi'kina'k paci'k wawiwit ini'kwawan; kaya

a8a'u wabos mra* paji'k wawiwit Ini'kwawan; kaya a8a'u waguc;

kaya a8a'u ma*rngan, kaya picyu, kaya a8a'u cangwaci, kaya win

a8a'u nigi'k; minawa utcig, kaya a8a'u koko'ku'u, kaya win

io potawatuma; ml iu midaswi.

Misa i8i'u ki'tciwigiwam ano'kit au a'kiwanzL Ka' klcitcigatag
i8i'u wlgiwam, mrrma11 ka'kina acipindigawat. "Misa' iu aciki'tci-
minwantaman cigwa ka'kina kiwltigawat ogo'u nintanisag, " i'kito
au a' kiwanzl.
15 Ajigigitut pajik inini: "Misa cigwa tcimadci'tayank tci'a-nta-
wantcigayank. "

MInotc na kaya win nana* kwa' tang mi'kina'k. Kaga't utana-
wanimigo i8i/u wltcikiwaya8. "Kanabatc ml au nlgan kamatanta-
gusit mini'k watiganyank, "ina'.

20 Cigwa piponini, cigwa madci'tawag klyusawat. Kawasa mi-
'kina'k ugackitosln tciglyusat. Anic a'pidci atcina anint untan-
towag ml aca klni' tagawat. Kaga' t uwanatci' tonawa kamldciwat.
Misa a'ta mi'kina'k kawln wl'ka kago wani'tosig.

Ningutingigu awaniban wabos katagwicink, misa iu ka*i*citibi-
2c 'kandit. Sagisiwag wawltcikiwayiwat. "Magica klnibu, " inan-

1 During the course of a speech it is common for individuals, singly or together,
to give utterances with the voice. As a rule, it indicates agreement to the senti-

737

74- Snapping-Turtle.

Well, the people say (that this is) a story of Snapping-Turtle.
Now, in a (certain) place the people were living together in a town.
A certain one was chief, an old man. Ten in number were his
daughters, all maidens. Once the old man got to revolving matters
over in his mind. "Would that all these daughters of mine might
marry! and then I should be happy."

Now, there was Snapping-Turtle who desired to take one of the
women to wife; so too Hare wished one of the women for a wife,
likewise Fox, and Wolf, and Lynx, and Mink, and Otter; also
Fisher, and Horned Owl, and also Owl; so that was ten.

Thereupon a large wigwam did the old man have made. When
the wigwam was finished, then all went inside. "This is what I
greatly like, that now all these daughters of mine are married,"
said the old man.

Then spoke a certain man, saying: "It is now time that we
start on a hunt to seek for game."

(Despite his displeasure with all those words,) yet Snapping-
Turtle gave assenting response.1 Verily, he was despised by his
companions. " Perhaps he will take the lead in the matter of being
good for nothing among the number of us here who are married,"
was said of him.

Soon it began to be winter, in a while they began to hunt for game.
Not at all was Snapping-Turtle able to walk. Now, but a very
little while were some of them gone, when already they had made a
killing. In truth, they had a store of food to eat. It was Snapping-
Turtle only that never killed a thing.

And once Hare was the only one not to return, for he had gone to
be away over night. Alarmed became those that were his com-
panions. "Perhaps he may have died," they thought. On the

ments expressed ; often it is given out of etiquette, as in this case by Snapping-
Turtle.

738

tamog. Wayabaninig skwatc minawa anonagucininig, klgitowag
ininiwag: "WSbank intawa nantunawa'kank." Anitibi'katinig
tagwicinog; au wabos tagwicin kaya win, misa cigwa kiminwanta-
muwat. Ajikanonint: "Anin, wabos! ka*i*cictcigayan kltibi'kan-
5 tiyan?"

"Ka, wasa' ningrixa, mri*'u kIyo'kawi*a-gwa Igi'u monsog. Mi-
daswi tasu'kawawag. "

Kaga' t minwantamog.

"W&bank kamadcamin, mlsaga iu ka'i'cimidatciyank."
10 Kaga't mi'kina'k cmgi'tam; anic minotc kaya win mi'kina'k
nana' kwa' tarn. A'pitci kigicap madcawag, agawa anitibi'twa;
moncag nagana mi'kina'k; anicagu'ku anibl*a\ Ningutingigu
sagatciwawag, midac ima11 anwapiwat. Ajiklgitut wabos : " Mlrwiti
kipimigitcigatinag klyo'kawi'argwa Igi'u monsog. "

15 Au mi'kina'k mlnangwanagu iu nickimint. Au mi'kina'k wlnigu
magwa'tam i8i'u klbimigitcigatinag i'kitowint. "Nin kawri'go-
yan,"inandam a8a'u mi'kina'k; midac i8i/u kitcigisit iman upi-
'kwanank. Ajiklgitut au mi'kina'k: "I1*1*1*, misa7 iwitci kanabatc
kipimipasi'kutunawatinag. "

20 Minawa klgito wabos: "Iwati ningr5'<kawi,a,g Igi'u monsog
kro*zigickickincigwawatinag. "

Midac i8i'u anicimadcawat, cigwa udodi'tanawa kaga't midas-
u'kawawa8 i8i'u moso8. Madcawag mata-a*nawat. Pacu' ta-
gwicinowat cigwa ucimowa8 i8i/u moso8, nlbitayabanigusiwa8 i8i/u
25 moso8.

Au mi'kina'k a'pidci mamangickaminit uwipiminicawan. Anic
anint ki'tcipacu utacinisawan igi'u ininiwag. Taya, minotc na'

lTo select a physical characteristic and play upon it with insinuation, is
common.

739

morrow, when the evening was drawing on, up spoke the men,
saying: "To-morrow, therefore, we should look for him." When
the night was drawing on, they came home; Hare came back
also, whereupon then they were glad. Then was he addressed:
"What, O Hare! were you doing, that you should stay out over
night?"

"Why, a long way off was I gone, for I was on trail of the moose.
Ten was their number by the trail they made."

Verily, they were pleased.

"To-morrow we will set out, for there are just ten of us."

To be sure, Snapping-Turtle was not pleased with it; yet, in
spite of (his dislike), Snapping-Turtle responded assent. Very early
in the morning they set out, hardly could he keep up ; all the while
he wras left behind; now and then he was waited for. And once
they came out upon the summit of a hill, and so there they rested.
Then spoke Hare, saying: "It was yonder where the hills rise one
upon another that I got on trail of those moose."

Snapping-Turtle then, by reason of these words, was made angry.
Snapping-Turtle disliked to hear it said that it was rough and
hilly. "I am the one that is meant," thought Snapping-Turtle;
for he was rough there on his back. l Then spoke Snapping-Turtle,
saying: "Well, it was over there perhaps on the cracked-mouth
mountain." *

Again spoke Hare, saying: "Over there I trailed the moose,
where the mountain is wrinkle-eyed."

Thereupon away they went, soon they came to where there were
truly ten trails of the moose. They started off following in their
trails. When close they were come, then away fled the moose,
abreast in line moved the moose.

Snapping-Turtle was very much bent on pursuing after one that

made a very big track. Now, some of the men killed (their moose)

•within a short distance. Well, in spite of difficulties, Snapping-

2 Referring to the perpendicular fissure on the upper lip of the hare.

740

kaya win mi'kina'k piminica'i'ga. Cigwa mi'tigon pima'kwicinon.
Anic mlsa' aci*a*ta/kucink; intawa acipotawat a'kawa tawa'kizwat
Ini/u mi'tigon. Mri*man pitclnag katawa'kisunit ani'rcat. Misa-
'pana acictcigat ningutci mi'tigon pima'kwicininit. Ki'tciwrkagu
5 utoci'kawan Ini'u moson. Aba' pic sagwaninig, anicna pisanigu
papawisiniwan Ini'u monson. Cigwa a* pi' ta nlbinini ; aniwa' k cigwa
anisagigamowan ; cigwa manomini'kawan. Ninguting owctbaman
nibi'kang pabataci* kanit, midac iu mi'kina'k acipa'kublt; u'kadi-
nink acinawatamat, uniminawa*5'nan. Anic klki' tcimindido au
10 mi'kina'k. Micawagam ka'i'crrna'o'nat, ajimisabawanat. A'ti-
wa! kaga't minwantam a8a/u mi'kina'k. Acra'gwacimat. Ka'ix-
kwa/a*gwacimat kaga' t kagagu uni' kigamotonini isi/u osowani,
a'pidci kaga't wlninowan. Omadd'kawan pagutclnat.

Anic ml iwiti acakrirnitcanisi'pan mi'ina'k; midac mi'kwani-
15 mat unltcanisan kaya Ini'u wlwan mlsa cigwa wSwanantank wa-
•ixictcigat. "Kawln kanaga ningutci nintawapinasi a8a'u mons,"
inandam. MI cigwa kimadci'tat Ini'u moson wlpaswat. A'pidci
wawani icictciga paswat. Ka'kina kapaswat midac i8i'u packwagin.
Midac iman acititipa'I'ginang i8i'u wlyas. Ka'kici'tod acipa'kubi-
20 *a*nk. A'kawa, ucagwank uwlntn uda'ton, kaya utcitca'kang
uda'ton i8i/u wlnin wapitawat Ini/u unltcanisan.

MInawa madca, a'kawa slbi nantawabandank. Kaga't owa-
bandan slbi; unasi'kan. Tibicko udodaban. Mlsa' acinlsabotod

Except in extreme hot weather, when driven to the water by mosquitoes, a

741

Turtle gave chase. Presently there was a log lying across (his
path). Now, it was so that he could not get over; therefore, he
tarried to kindle a fire, that he might burn a passage through
the log. Then, as soon as the log was burned in two, then on
his way he went. And that was what he always did, wherever
a log lay across (his) way. For a very long while he manoeuvred 1
how to get at that moose. By the time it was getting spring, then
of course quietly roundabout wandered the moose feeding. In a
while halfway gone was the summer; rather fat then was (the
moose) getting; it was then feeding on rice. Once he saw the
moose moving about in the water, whereupon then Snapping-Turtle
went down into the water; when quickly on the leg he bit it, he
pulled it out into the water. Now, very big had become Snapping-
Turtle. When far out in the water he had taken it, he then drowned
it. Aha! truly pleased was Snapping-Turtle. Then he drew it out
of the water. When he had drawn it out of the water, truly almost
out of view was its tail, so very fat it truly was. He set to work to
disembowel it.

Now, at yonder place (where he lived), Snapping-Turtle had
already become father to a child; and so, when he became mindful
of his child and his wife, he then planned to see what he would do.
"Not a particle of this moose am I going to leave anywhere," he
thought. Accordingly then he set to work singeing the hair of the
moose. Ever so carefully he worked when he singed its hair.
After he had singed off all the hair, then there was (the) buckskin.
And it was (in the skin) that he rolled up the meat. After he had
finished (the bundle), he then put it into the water. Before start-
ing, on his penis he put some of his fat, and in his groins he put the
fat that he was to fetch home to his child.

Again he started, first for a river he looked. Of a truth, he saw
a river; he went to it. Like a toboggan (was his burden of meat).

moose is an exceedingly cautious animal; to get close, one has to manoeuvre
patiently.

742

i8i'u uwlyasim, anlc mrrwa iman slblnk andawat Ini/u wiwam,
Cigwa madca mi'kina'k, pisanigu pabimapotani tibicko isi/u
utotaban.

Anic a'pidci kackandan a8a/u i'kwa. Kigicab nasibi au i'kwa,
5 a'pitci nantaw&bi kwinomat Ini'u mi'kina'kwan. Cigwadac au
mi'kina'k miya'ta i8i'u winag pasayagibitot, cigwa owUbaman wl-
wan a' kublgatinig namatabinit. Midac iman pacu anlnabugut ml
a'ta iu winag sayagiblnig. Cigwadac owabandan a'r'kwa. Anlc
uta'kunan ini'u unltcanisan. Oganonan Ini'u unltcanisan: "Nacka!
10 kos winag kabimapotanig. " Migu i8i'u ayot wantcinisi'tawinawat
i8i'u winagani Ini'u mi'kina'kwan. A'pidci minwantam ai'kwa.

Midac i8i'u acimockamut oganonan wiwan — anlc usagablginan
i8i'u udodaban — uganonan wiwan: "Wl'kubiton, nintotaban!"

Kaga't aciwl'kubitot ai*'kwa, kaga't ubwawinan. A'kawa,
15 kubiba'to ai'kwa, wlndamawat Ini/u osan pwawinank.

Migu iu ka'kina naziblwat kaya, i8i'u umisaya8 midac i8i'u mama-
wo'kamowat ku'plwitowat udaban. Aji*a*ba*a*mowat kaga't
nibiwa pimida udaiyanawa. Kaga't minwantamog.

Midac au mi'kina'k cigwa omamon patamawat unltcanisan.
20 Anlc ucagwank udontinan iu pimida, kaya iwiti utcitca'kang udon-
tinan. Anlc pana matcanima au mi'kina'k, mlsa cigwa nicki*a*t
wltcikiwanya8. Kaga't a' pana ni'tagawa8 i8i'u moso8, wlnidac mi-
'kina'k kawln ni'tagasl. Miya'ta abiding ni'tagat Ini'u moson
kinisat.

25 Ninguting madca mi'kina'k, pa'kublt i8i'u saga'i'gan; kaga't
nibiwa wanisa8 i8i/u kIngonya8. Kaga't minwantam au a'kiwanzl
kaya mindimoya11 minwandam. KIgito mi'kina'k: "Miya'pana

743

Thereupon down the stream he set that meat of his adrift, for it
was down the river that he and his wife lived. Then off started
Snapping-Turtle, and easily floated that which was like a toboggan.

Now, exceedingly sad was the woman. In the morning to the
water went the woman, with very deep anxiety did she watch for
him. And when Snapping-Turtle was coming along with only
his penis out of the water, he then saw his wife sitting down by the
edge of the water. And so, when near by there he went floating,
it was only his penis that was visible out of the water. And pres-
ently the woman saw it. Now, she had her child in her arms. She
spoke to her child r saying: "Look! there is your father's penis
floating hitherward downstream/' It was by reason of the experi-
ence that she had had with the penis, that she came to recognize
Snapping-Turtle. Very happy was the woman.

And when he came up to the surface of the water, he spoke to his
wife — for he had hold of (the strap of) his toboggan — he spoke
to his wife, saying: "Pull on my toboggan!"

To be sure, then on it pulled the woman, (and) truly heavy she
found it. First of all, up from the water ran the woman to inform
her father that she was unable to manage it.

Thereupon when all, including also her elder sisters, went to the
water, they then together pulled the toboggan out of the water,
and drew it on up from the shore. When they untied it, of a truth,
much grease did they have. Truly pleased were they.

Thereupon Snapping-Turtle took out what he had fetched for his
child. Now, from his penis he obtained the grease, and also there
from his groins he got it. Now, all the while was Snapping-Turtle
despised, accordingly then he angered his companions. Of a truth,
all the while were the others killing moose, but Snapping-Turtle
himself was doing no killing. Only that one time when he killed the
moose did he make a killing.

Once on a time away went Snapping-Turtle, into the water of
a lake he went; truly many fish he killed. Truly pleased was the
old man, and the old woman was pleased. Said Snapping-Turtle:

744

mocag kIngonyag nlwlnotci'a-g." Mfsa'pana mScag kInkonyan
unisan. Mi'kina'k a'pidci nickinawa8, miwa i8i'u wltcikiwanya8 na-
ckinagut. Kaga* pi ninguting unana* kunan a8a'u mi* kina* k
wlnisint. Kaga't ninguting notcikIngon,rwat a'kamawa. Ka'pi-
•a-gwa'tat mi'kina'k midac i-rma11 winlwana'irnt. Kawasa
kackiasl tcinisint, migu i8i'u ana'kwlt. Ka'kina ka'ixinisat, mlsa
pinawitcit kra'gota.

75. Tatmisi.

Anic anicinabag tawag, odanawi'i*tiwag. Pajigidac ugamawi

anicinaba. Mlsa' o*o*da'towat, ayawan ugwisisan 'a8a'u a'kiwanzl

IO tabandank 'i8i'u odana; kawiniku maci' ni'tawigislwan, aganclwan

igu. Midac taci'kawat wltciirt abinotciyan. Ninguting kaga'pl

ka'i'cinisat, mlsa' ka*ixictcigat.

Anic manandam *a8a'u a'kiwanzi wagwisisit, anic win nlganizi
i8i'u odana. Udinan Ini'u ogwisisan: "Kagu' ijictciga'kan minawa
15 'i8i'u ka*i*cictcigayan. Kaga't nimanantam 'i8i'u ka'ixictcigayan.
KIcpin minawa ijictcigayan mlsa' tcrixinan *i8i'u tcinicikawisiyan,"
udinan ini'u ugwisisan. Kaga't kabaya*r ugltaciman tclkwaya-
'kwatisinit. Mlsa7 ka-rnat Ini'u ugwisisan.

Midac minawa klmadcltacl' kawat, midac minawa wldci'irt 'i8i'u
20 abinotclya8 'a8a'u kwlwisans. Mlsa' minawa ninguting ka'ixinisat
Ini/u abinotciyan. Mlsa kri -gut Ini'u osan: "Nintawa klganici'ka-
wis, " ugri'gon Ini'u osan. Mlsa' kaga't sagitowan Ini'u osan:
"Ambasino, anicinabatug! kusiyu'k," ugrrna. Anic win ugi-
mawi, po'tcidac iclciwabatlnig a'kitut.

745

"Now, all the time do I intend to keep on killing fish." And so
continually all the while he killed fish. Snapping-Turtle was very
much disliked by the others, it was by his companions that he was
disliked. At last Snapping-Turtle suddenly decided to fight them
for wanting to kill him. Of a truth, when once he was getting
fish, they lay in wait for him. After Snapping-Turtle was come
out of the water, then was the time that they intended to smite
him with a club. But they did not succeed in killing him, for he
also fought. After he had slain them all, accordingly then the
buttocks of the ruffed grouse were hanging aloft.

75. TaTmisi.

Now, some people were continuing (there), they were living in
a town together. And a certain old man was chief. And now here,
where they abode, was a little son of the old man that ruled over
the town; and not yet was he well on in years, he was yet (a small
boy). And the while at play were the children in whose company
he went. Now, once indeed he killed them, thus had he done.1

Now, in a bad state of mind was the old man that was father
to the child, for he was the foremost one of the town. He said to
his little son: "Repeat not the thing that you did. Verily, I
dislike what you have done. If ever you do so again, then will I
have you left alone by yourself," he said to his little son. In truth,
for a long time he charged him to live an upright life. Such was
what he had told his little son.

And so, when again they began to play, then once more in
company with the children went the boy. Whereupon another
time he slew a child. Accordingly he was told by his father: "There-
fore now you shall be left alone by yourself," he was told by his
father. And then, of a truth, forth went his father, crying out:
"Come, () ye people! do you move away," he said to them. Now,
he was chief, and it had to be according as he said.

1 Translated by me on the basis of Dr. Jones's field-notes. — T. M.

746

Misa gaga't wawip krkusinis *i8i'u anicinaba8. Mfsa' 'i8i'ma
ka*ixiuxictcigatanig tci*a*yat. Misa' kaga't cigwa kl'kiji'rnt
i'rma tci*a*yat; mldac ka'ixinaganint, misa' kiwapinint.

Mldac i'i*witi krayawat Igi'u anicinabag, plnic ingu'ki'kinonawin
5 krai*yawag. Ningutingigu 'a8a'u pajig inini, uckrrnini, kli*-
nandam "Ambasino, anaga'ka awiya ningawiwldo'kagusi!" kl*rn-
andam *a8a'u uskrrnini. Ka'ixikanonat witcocki i'niniwan misa'
cigwa kina'kwa'tagut: "^mbasino, natunawata *aea'u kagipiwa-
pinint! Kaga'tsa nin ninki'tcimami'kwanima 'a8a'u. O'5'widac
ro ugri'gon Ini'u witcockinawiin: " Kamawln pimadisisitug, M ugri'gon
Ini'u witcoskinawan.

"Manosago kanantawabamanan," ugl'i'nan Ini'u witcoskinawan.

Mldac kaga't ka*iximadcawat, klnantaw&bamawat. Cigwa
ow&bandanawa i*rma ka'irndcikaninunt; kaga't kayabi klpima-
15 disiwan. Anic a'pidci inandam *a8a'u ackrrnini, mldac ka*ixiwi-
dci*a*wat.

"Kamawin nindakackrirsl *i8i'u tcipimusayan," krrnandam
'a8a'\

Mldac cigwa klwldcra'wat. Mldac ajini'kasut 'a8a'u uskrrnini
20 Ta*rmisi. Misa' kawin ugackra'si tciniwitciwat, rrwidac wan-
dcikaskitosik rrwisa tciwidciwat. "Anic, ninglcawanimigon ka-
'kina." Mldac ka'i'gut 'i8i'u uskininiwa8: "Ambasino, a'tatita!"
ugri'go. Wl'kasa ugitabwa'tawa8. "Oowiti!" ugri'go. Mldac
kaga't. Oeo*widac ugri'go. "^mbasano babimwa'tagwata!"

25 Misa gaga't. Cigwa madci'tawag; anic kawin, misagu pa'kina-
guwat ga'kina uskininiwag. Misa' ga'kina nibiwa pi'kwa'kon

1 Blessed by manitou power in general.

747

Thereupon ttruly did the people speedily move camp. And now
a place had beeen prepared (for him) where he might remain. Ac-
cordingly, wheen in truth he was compelled to remain there, then
he was deserteed, then he was abandoned for good.

Accordingly ' then at yonder place did the people continue, during
a full cycle of the seasons they abode there. Now, once on a time
a certain man), a youth, thus thought: "Oh, wonder if by any one
I am ever gotfng to be helped!" thus thought the youth. After
he had spokem to his boon companion, then by him was he given
answer: "Belhold, let us go seek for him that was deserted! Of a
truth, a great: deal have I been thinking of him. " And this he was
told by his boon companion: "It is possible that he may not be
alive," he wa;s told by his boon companion.

"But nevertheless let us go seek for him!" he said to his boon
companion.

Thereupon truly thence they departed to go seek for (the boy).
In time they beheld the place where he had been abandoned; in
truth, he was yet alive. Now, very eager was the youth (to go to
where the boy was), whereupon then they went (and) joined him
company.

"Possibly I may not be able to travel," thought (the boy).

Thereupon then they kept him company. And this was the
name of the youth, Ta*rmisi. It was impossible for (the boy) to
go along, and on that account it was impossible for him to join
them company. "Now, I have been pitied by all (the manitous)." *
Thereupon he was told by the youths: "Come, let us have a
game!" he was told. It was a long while before he yielded to
their request. "Off over here!" he was told. And thus it truly
happened. And this he was told: "Let us play the game of shoot-
ing at the stick!" 2

And thus it truly happened. Presently they began; but it was
no use, for by him were all the youths beaten. And so from them

2 A stick stood in the front of an embankment. He won whose arrow hit it or
came nearest to it. Arrows were generally wagered.

748

ncrTna'kinatranmi. Oo'dac ugrrna8: "Kawinsaguna nisitam,"
ugri'na.8. O'O'ma kwaya'k aya.

Midac ga'kina uskinini klwlcamat *i8i'u uskininiwa8. "Amba-
sino, aiyangwamisiyu'k! Mrcma ayat, kwaya'k ayat." Caylgwa
5 kaga't. Midac cigwa ka*i*nat ki(kagrkimat 'i8i'u uwltciwagana8 :
"Ambasino, aiyangwamisiyu'k! Gaga't ta'ir'taga *a8a'u w&*a'-
'lawang. KIcpin pa'kinawinang kawln klgatagwicinzlmin," udina8
'i8i'u uwitclwcigana8. "Kaga't wlnigu nimananima tcipa'kinawa'k,
midac wandciwlcaminagu'k. Wabang nawa'kwag ml*i*'u tcru'di-
10 sank."

MIsa' kaga't nawa'kwanig udotisawan. Cigwa ukanoian:

" MIsa' pl'a,( tawi' t wa8a/u Ta' I"misi " udinan. A' pi kanonat,

" 'Auwisa', ujlgisltcigan!" misa'gaga't krirclgisi'taguwat. Cigwa

udiguwan: "MIgu irir' andayau kra,( tawinaguk, " ugH'go-

15 nowan. "Naska, inabiyu'k!"

Ka'i'cipindigawat *i8i'u andanit, anin kaicinamowat wantci-
dagu mockinani ano'katcigan anotcigago. Midac ka'i'cisaga-
*a * mowat, caylgwa u madi* tawawan ; uma' kisina' tawawan .

Midac kaga't ocagotci'a*n 'a£a'u Tan,rmisi. MIsa' cigwa a'pidci
20 wanagucininig ka'kra'wat; pangicimunit klcison mlsa' cigwa
klpa' kinawawat " MIsa' ' i8i'u kipa' kinawiyag ' isi'u antayan, "
ugrrgon.

"Anicna a'kawasina kitawlsingwantimin!" udina8 'i8i'u uwl-
tciwSgana8. "Ambasino, ayangwamisiyu'k, " udina8. "Kayabi
25 kago kiwi'totagunan," udina8. "Ambasino, kagu' niba'kagun.
Kanabatc nintinanima wra'tiso'kagunan."

749

all he won many arrows. And this he said to them: "It is not so
very interesting," he said to them.

Thereupon then the youth got together all the young men.
"Come, be eager! (It is) off this way where he is, straight (in this
direction is) where he is." Thus it truly happened. Thereupon
then he spoke to his comrades, giving them exhortation: "Come,
show your skill! Truly clever at games is he with whom we are
going to play. If he wins from us, then we shall not come back
home," he said to his companions. "Truly confident am I that I
can win from him, and that is why I have got you together (to go
along). To-morrow at noon is when we shall get to where he is."

Thereupon truly at noon they got to where he was. Presently
(the boy) spoke to one, saying: "Therefore comes yonder Ta*rmisi
to play a game with me, " he said to one. When he spoke to them,
saying, "Come, spread a blanket out upon the ground!" accord-
ingly then, in truth, it was spread out for them. In a while they
were told: "Therefore this place where I dwell will I put up for a
stake in the game with you," they were told. "Behold, do you
take a look!"

When they entered into where he dwelt, what should they behold
but a place abundantly filled with treasures of every sort. And so,
when they went out of doors, then did they begin to play with him
for a stake; they played the moccasin-game with him.

Thereupon truly him did Ta*rmisi overcome in the game.
Accordingly, when it was growing late in the evening, they had
him about vanquished; when the sun was setting, then they had
him completely beaten. "Therefore now you have won from me
the place where I dwell," the youth was told.

"Well, now, before we depart, let us remain here over night!"
(the youth) said to his comrades. "Therefore do you be on your
guard, " he said to them. "Something else still he wishes to do with
us," he said to them. "Therefore do not go to sleep. I have an
idea that perhaps he may be willing to tell us some stories."

750

Misa' cigwa plndigawat andanit. Anlc asin 'i8i'u uwlgiwaminit.
Misa' cigwa ka'ircicinowat cayigwa ukanonigowan: " Ambasinona,
ninga'a'tiso'ka, udiguwan.

"Au!" udinan Tan,rmisi.
5 MIdac tinowan wagackibitaganit saga* kutclciwayanan 'a8a'u
Tan*I'misi. MIdac cayigwa atiso'kawan, migu wantcinibanit
uwidclw&gana8. Aniya1 kawikuskuwabinat, migu wandcinibanit.
Aba* pic ayabi'tatibi'kadinik cigwa ga'kina klnibawa8 *i8i'u uwltcl-
wagana8. Kanabatcigu tcigaya*!* weyabaninig ugi'kandan wlnibat

10 pisindawat adiso' kanit. Ningutingiku acinibat. "Anawi atcina
niclbangwac, " inandam. Kwaskubagisut inabit, aca awaniban;
inabit ickwandank, aca miskwapi'kitani 'i8i'u iskwandam. Ugus-
kuwabina wltdwagana8. "Anic kayu'k!" udina8. " 'A'a\ uda-
'pinamu'k *i8i'u ano'katcigan aya mini'k kagackiwanayag ano-

x5 tcigago!" udina8.

Utacwaklwabinan waboyan Tan,I*misi, agawagu udabitcH*-
ginan. "MImawin mini'k kikaskiwanra'mban," krrnandam.
Misa' kaga't cigwa kiklji'tat, ugltcijagwasunan; Ini'u opodanan.
«« *A *a'u!" udinan Ini'u ugaskibitaganon; uda'paginan i*i*ma
20 a'kl'kang. "Clbayani'kan," udinan. "Kago' win tcislnda'o*-
sowat Igi'u ininiwag. Tcipimusawat iniku'kwani'kan," udinan.

Misa gaga't cigwa umbiwanawag Igi'u ininiwag, wantcitagu
aya* pi' tciwanawat. Cayigwa a'pani'kawan. Anlc Tani'misi

1 Mystic pouch.

751

Accordingly then went they into where he dwelt. Now, entirely
of rock was the place he had for a lodge. Therefore, when they had
lain down, then by him were they addressed: "Well, now, I am
going to tell a story,'1 they were told.

"Go on!" to him said Ta*rmisi.

Now, the kind of tobacco-pouch l that Ta*rmisi had was of
badger-skin. And so presently, when (he heard the boy) begin to
relate a tale, then (he saw that) by means of that his comrades fell
asleep. Then as fast as they went to sleep he shook them out of
their slumber, but nevertheless they went to sleep. Along about
the middle of the night his comrades were all asleep. And some-
where along towards the early dawn did he then feel like going to
sleep, on account of his having listened to the tales the other told.
So by and by he then fell asleep. "To be sure, but a little while
did I sleep," he thought. Waking suddenly from sleep, he looked
about, but (the story-teller was) gone; on looking towards the
entry-way, already in a red blaze of fire was the door. He speedily
roused his comrades from slumber. "Wake up!" he said to them.
"Come, gather as many of the treasures as (and) whatever sort
that you are able to carry!" he said to them.

Out (upon the ground) did Ta*i'misi spread a blanket, and
barely was he able to gather the corners of it together in a knot.2
"That may be about as much as I can carry, " he thought. Accord-
ingly, when in truth he was ready, he drew his tobacco-pouch
from his belt; upon it he blew. "All right, now!" he said to his
tobacco-pouch ; he threw it at the ground. " Make a passage under-
ground," he said to it. "Let not the men be crowded for space.
To the end that they may go through (with ease) do you tunnel,"
he said to it.

And then, of a truth, the men took up their burdens, and at
regular intervals apart did they travel with their packs. In a while
they came out into the open.3 Now, Ta'rmisi in front shook his

2 Because of the vast amount of things he had to carry.

3 Sight of the open or ahead.

752

niganl uba* pawiwapinan ugackibitaganan, ajicangwasut. Inabit
klnibawiwan i-rma ickwantank, ini'u sa'ka*a*mimt *i8i'u andanit.
Oo-widac ugri-nan: "Anin win wantcitotaman tcagisaman mri-'u
andayan?" ugri'nan pinabinit.

5 Migu' ajiki'tcimawinit. "CI, anim Tani*misi ninglsanagi'towan
andayan! Kaga't usanaga' kizan *i8i'u antayan."

"A8a'a, kwlnawrr'kito sa'ka-a-nk iu andat!" ugri-nan. Misa'
tibabamat witclwagana8, kaga't anint pimiwanawa8; anintidac
panglns a'pidci udaiyamini ano' katcigan ; anint umi' tci'kunamini;

io anint a'ta ningomidas manitowagin. Misa' acinawat; anint ningo-
•a*nsiyan mini'k ldug a'ta ka'pa'kwabitonit (i8i'u manitowagin.
Anic mldac ka*i*nat mi*r'u uwitclwagana8: "Mamintaga kigl-
'rniga-a'wa *a8a'u pitclnag ka-a-nipimadisit ugima o'O'ma a'klng.
Pitclnag taba'ta-rno 'a8a'u anicinaba, mldac au aniga-a-g." *I8i'u

15 krrcinawat ri-wisa uwidciwagana8. "Misa 'i8i'u ka'rciwabisit
'a£a'u anicinaba pitclnag ka-a-nipimadisit. Anint a' ta kago
ugagackitamasun," ugi*rna8 'i8i'u uwitclwagana8. Mldac kaga't
cigwa krrnat 'i8i'u uwitclwagana8. "MIsaya'*o" ka-rciwabisiwat
ogo'u ininiwag, " ugri-nan.

20 Midac kaga't ka-i*ciklwawat. Anint a'ta pimiwanawat *i8i'u
ano' katcigan ; ka' tagwicinowat H*ma iindawat, misa' pina-
witcit . . .

1 In the manner as it is done in the ceremony of the mystic rite when one is
about to shoot magic at another.

753

tobacco-pouch up and down,1 then he replaced it at his side. As
he looked, (he saw) some one standing at yonder entrance, it was
he who had set fire to the place where he dwelt. And this he said
to him: "What were you about, that you should burn up the
place where you dwelt ?" he said to (the boy) that was looking at
him.

Thereupon then did the other weep bitterly. "Oh, the wretch
Taimisi caused me the loss of my home! Verily, he completely
ruined my home with fire. "

"Why, he that set fire to his home knows not what he is saying!"
he said of him. Accordingly, on looking at his comrades, (he saw
that) some went along with burdens upon their backs; and some
had very few treasures; some carried things in their hands; some
had only mystic cloth 2 enough for a single pair of leggings. Such
was the way he beheld them; some had for a clout about as much
probably as they had ripped from the mystic cloth. Now, this
was what he said to his comrades: " In a particular manner deserv-
ing of pity have you rendered them who in future time shall live
here on earth as masters. In times to come many shall the people
be, and it is on them that you have inflicted injury." Such was
the way he beheld his comrades. "Such is the way it shall be with
the people who in future time are to live. Only a few shall be able
to come into possession of things in abundance," he said to his
comrades. And this, in truth, he then said to his comrades: "Thus
shall it be with these men," he said to them.

Thereupon truly back home they went. Only part of them
went with the treasures upon their backs; when they got to the
place where they dwelt, there were the buttocks of the ruffed
grouse ... r ...-. -;x^.-. a*. .

2 Listed woollen cloth, called "stroud" by the early traders. It was highly
prized by Indians everywhere for clouts, leggings, dress, and skirts. Algonkins
in general named it "mystic cloth."

754

76. Ball-Being.

Pikwa' kwanato11 a*i*nta. Klwimisi, ml ajisaga*a#nk. Ajikibi-
cangajlt, mlsa ajibwanawi'tot. Misa' acinisigut. Misa pinawi-
tclt. . .

77. Why Dogs fight, and why People are Envious. 1

Pacig au inini maminunantam: "Taga, ningasagaswa*a*g ani-

5 cinabag." Misa kai*cinantumat Ini'u ininiwan, cro'widac udinan:

"Wantcisagaswa*i*nagu'k kawin klnawint kitogimawislmin. Ka-

'kina kitcipimadislnan ugimawi. Agataga, una' kunitita agrirgi-

mawit. Oo'widac kigaca* kamonanan agi-irgimawit, oo* a' tag."

"Anlc, wa8a'wisa tau*gimawi."
10 Pacig mlnawa inini kagigitut: "Kikipadisi, kawin ta*u*gimawisl
a*a'u. Anlc, wa8awisa ta*irgimawi, mi wa8a'u nabwa'kat. "

Panima'irgu pajig inini wandcipasingutcisat ajinawandandan
isiu waca' kamunitiwat. Ajinawantamint kiwa11, a8a'u kanawandan-
dank. Misa kiwa ka*i*cikidiskanusat 'i8i'u nawundandangiban.
15 Ningutci kiwa11 kibimra*'tani 'i8i'u nawandandangiban. Misa'
kiwa11 ka'i'jimlgatiwat ajiga'kinaku ima ayawat. Misa ka/i'ji-
poni'i'tiwat.

"Misa kinawint i8i'u tcikaklbatisiyang, misa' klnawint animuc

klgatigomin. Misa' klnawint tcimamawikibatisiyank. Midac

20 igu na'kwa'kutatiyangin tcimikatiyang. Kawin win awiya tato-

tatisl. Midac i8*i-'u klnawint kikakibatisiwininan andotaguyang. "

1 Told by Madcigabo of Leech Lake.

755

76. Ball-Being.

A being shaped like a ball was living (there). He desired to
ease himself, whereupon he went out of doors. As he was con-
stipated, he therefore failed in his efforts. Accordingly then he
was killed (by his own incapacity). Whereupon the buttocks of
the ruffed grouse. . .

77. Why Dogs fight, and why People are Envious.

A certain man was revolving matters over in his mind: "Now,
I am going to invite the people for a smoke. " Whereupon he
sent for the men, and this he said to them: "The cause of my
inviting you for a smoke is that you and I have no chief. All that
live (on earth) with you and me have a chief. Therefore let us
decree among ourselves who shall be chief. And this we will give
him to swallow who is to be the chief, this thing that is here."

"Why, let that one yonder be chief!"

Another man spoke, saying: "He is a fool, a chief that one could
not be. Why, let that one yonder be chief, he that is wise!"

Then of a sudden one of the men, leaping up from his place,
seized in his mouth that which they had to be swallowed. Then
it is said some one fastened teeth on him, on him that had swallowed
it. Thereupon he quickly dropped from his mouth that which he
was going to swallow; aside then, they say, lay that which he was
going to swallow. Accordingly, so the story goes, one with another
began fighting, all they that were there at the time. And then
they left one another alone.

"Therefore shall you and I be fools, whereupon you and I shall
be called dogs. And now you and I shall be fools above all fools.
So accordingly, whenever we meet together, then shall we begin
fighting one with another. No other beings shall treat one another
so. And this is what we have brought upon ourselves because of
our foolishness."

756

Midac ici'u wandcimigatiwat Igi'u animucag wabamangwa;
midac kiwa11 iE*r'u wantcimlgatiwat na* kwackutatiwat Igi'u ani-
mucag. Awagwan ka' kuntamugwan * iei'u wantcl' kutatiwat. Misa-
'pana katan*i*ciwaba'k. Midac klnwan wandciklcawanditit 'a8a'u
5 pamadisit wru'gimawit.

Mri*'u a'kosit.

78. Tasha", who was a Poor Man
(Tacan ka'kitimagisit inini),
Tacan osan pimadisiwan kaya ini'u ugm; nlciwa8 i8i'u usayanya8.
MIsa' kaga't a'pidci kitimagisiwag. Ki'tigawag, nlbiwa ki'tiga-
wag. Midac *i8i'u ayabi'ta nlbininig a'pitcigu ml(kugininiwan
10 Tni/u ugi'tiganiwan. A'pidcigu minwantam a8a'u a'kiwanzi mi'ku-
ginini'k Ini/u ki'tiganan, Ningutingigu a'pidci kigicap owaban-
danan ugi'tiganan, mlsa' i8i'u kigimotimint. "Awagwanigic acic-
tcigat?" inandam. Kawin pimi'kawaslwan. Tabi'katinig ubac-
kisigan udoda'pinan; ajra'kamawat kamotimigut. Cigwa plta-
15 banini ajinibat. Kwackusit paba*i-nabi ugi'tiganing; mlsa' mlnawa
krkimotimint okl'tigan. Intawa kiwa tibatclmu'tawat i8i'u
unltcanisa8: "Mlsa i8i'u mlnawa krkimotimigoyank, intawa
klni'tamawa a'kando'kag."

Kaga't anitibi'katinig a*i"nini madca. Mlsa' nasab kaya win
20 acinibat patabaninig. Skwatciban ka'kina Igi'u ininiwag mlsa'
untcita nibawat anu*a*'kandowat.

Midac a'ta Tacan, kawin ma'ci a'kandosl. Cigwa anitibi'katinig

madca awra*'kantot. Cigwa pldabanim, kawin kanaga ugi'kan-

dansln tciwlnibat. Ninguting inabit awlya owabaman pltcisanit,

2c midac i8i'u aciponlnit iman ki'tiganing. Aji'i*cat pacu acipaskiswat.

Pasigwa*opwan; ajipagitcwabinang upackisigan ajino'pinanat. Ka-

757

And this is why the dogs that you and I see fight (so) among
themselves; and this they say is why the dogs fight among them-
selves when (ever) they meet together. It is not known which one
swallowed that thing over which they fought among themselves.
That is the way it will always be. And they say this is a reason
why people are envious of one another as to who shall be the chief.

That is as far as (the story) goes.

78. TjASHA", WHO WAS A POOR MAN.

Tashan's father was living, and so was his mother; two were his
elder brothers. And now, in truth, they were very poor. They
tilled the ground, and much they tilled. And so, when the summer
was halfway gone, exceedingly fine did their fields look. And highly
pleased was the old man, that the (crops of the) fields looked (so)
promising. Now, very early one morning he looked at his fields,
whereupon (he found that) he had been robbed. "Who in the
world did it?" he thought. (He saw) no sign of any tracks. When
night came on, he took up his gun; then he lay in wait for the one
that had robbed him. The dawn was beginning to appear when he
fell asleep. On waking from sleep, he wandered about his field,
looking; and so again (he found that) he had been robbed (of things
in) his field. Accordingly back home he went to tell the news to
his children. "And now again we have been robbed, so therefore
it is your turn to keep watch."

In truth, when night came on, the man departed. And then in
the same manner he also fell asleep at the coming of dawn. In
due course of time all the men did the very same thing, falling
asleep when they tried in vain to keep watch.

There was Tasha11, he had not yet watched. When night came on,
he departed to go keep watch. When the dawn came, he had no
desire at all to sleep. By and by, while looking about, he saw some-
thing come flying into (the field), and then (saw it) alight in the
field. On going up close to it, he shot at it. (He saw) it fly up;

758

ga' t kid' ka. Kumagu a* pi k^naw&b^mat ^nimisanit ; intigu
wlnip^ngicin acinawat. Kaga't anicip^ngicininit ajimadclpa'tot,
ki'tci anigu'k madclba'to. Cigwa ow&bandan ka'ixipjmgicininit;
kuniginln migu ieiu ka'ixipo'kiwabickaminit i8i'u a'ki; migu iu
5 kaya win aciplndcikwackw^nit. Kumagu a* pi papimagotcink
ow&bcindan tibicko wasayanig. Inabit ^nimibisowan. "Kawln
nintaponra*sI," inant^m. Cigwa udababatndan pajik i8i'u a'ki.
Cigwa andaci' p^ngicinowat, migu iman odana ayanig. MIsa'
acita'kunint ima and^ci'a-'kakaca'kang; mri;man ucictcigatanig
10 i*i'u a'ka'kaja ki'pangicink. MIsa klmlntcima'pinit.

Cigwa ajikagwatcimint a8a'u pinasi klpaskisunt. "Anicagu
ninglpaskisu' k. " MIdac i8i'u ajikanonint : " Kawln kanab^tc
anica kltabaskisugusl a8a'u Tacan\ "

"Taga, tanasi'kawa. "
I5 Cigwa kl'plndigawag ajikagwatcimint: "Wagunan ka*u'ntci-
paskiswat waea'u pinasi?"

"Ka, nlbiwa kimoti ki'tigan, mldac iei'u ka*u'ntcipaskiswak."

Udigon ugiman Taca11': "MI gwaya'k kipaskiswat. Nongum
ano'katcig^n klgamlnigo kaya a8a'u coniya. M
20 MIsa cigwa; anlc a'pidci kitimagisi, plguckaniw^n uta'Hman.
Acigltcikunaya'i'nt, ajipisi'kamonint Ini'u plsikig^n^n, a'pitci
minwantam. Kaga't nlbiwa mlna ^no'katcigan kaya Ini'u coniyan.
Ajikanonint: "Tacan/, mrr'" klcpin kacki'toyan tciklwayan ici-
kiwan."

25 Kaga't klwa, mlya'ta uconiyaman kawawinat. Ka'tagwicink
osan andanit mlsa iu omlnan Ini"o*s$n Ini'u coniyan. Cigwa ugano-

759

then, flinging away his gun, he chased after it. Truly with speed
it went. Watching it for some time, (he beheld it) as it went
flying away; as if it would fall was the way it seemed to him. In
truth, when (he saw) it coming down to the ground, he started to
run; with full speed he started running. In a while he saw where it
descended ; behold, it was a place where it had gone straight through
the earth; accordingly then he too leaped in. While for some time
he was dropping through space, he saw something that seemed like
light. As he looked, (he saw something) falling through the air.
"I would not give him up," he thought. In a while he came in
sight of another country. Now, at the place where they alighted,
right there was a town. Thereupon he was made captive at a
place where charcoal was being made; for at the place where char-
coal was made he fell. And then he was bound with cords.

In a while the bird was asked how he came to be shot at with a
gun. "For no cause I was shot." Thereupon he was told: "Not
without cause, perhaps, would you have been shot at by TashaV

"Come, let him be sent for!"

Presently in were they come, when he was asked: "For what
reason did you shoot at the bird!"

"Why, much he stole from the field, and for that reason I shot
at him."

By the chief was Tashan told : " It was right that you shot at him.
This day shall you be given goods and silver."

So thus it happened; for he was very poor, in tatters were his
garments. When he was made to undress (and) was then arrayed
in the clothes, very happy he was. Truly much was he given in
goods and silver. Then he was addressed: "Tasha11, therefore, if
you are now able to return home (by the way you came), you
may go back."

To be sure, back he went, and only his silver he took home.
When he was come at where his father dwelt, then he gave his
father the silver. Presently he was addressed by his elder brother

76o

nigon usayanyan: HTcicanV kanabatc kigikimotinan a*a'u coniya."
Misa' tibatcimut kimlnint Ini'u comyan. Kawasa; misagontcita
i8i'u nicki'a't i8i/u usayanya8.

Wayabaninig mSdcawa* usanyayaf, kabagljik in&nt5wa*. MI-
5 nangwana kitciwani'kan ki'O'ci'tonit. Kigfcap, "Tacan/, " utigog
usayanya8, "madcata tcikro-sayank!" Kumagu a' pi tagwuci-
nuwat ow&bandan iu ki'tciwani'kan. Ajiir'ti'tinint Taca11', usayan-
ya£ udoti'tinigo; aciplndcwabinigut i8i'man wani'kaning. Kaga't
unawabandan i*i'u ka'pangicink; anuta* taganabit, kaga't nawi-
ro inagwatini. Pa'katc icininkwa*kamiga*i*katanig W'witi ka-
il'ntciplndcipisut. Mlsa'pana madwa'i*cimatcanit, anuwi'kwa-
tcro*; a*! kawasa kackitrsl. Midac iwiti tibatcimowat, ini'osiwan
tibdtcimu'tawawat: "Misa* pan aVu niclmanan kiwanra*ngit."

Anic misa i8i'u cigwa ki'tcimanantang aa a'kiwanzL Kaga'pl
tj ningutci icimadca au a'kiwanzl anigu'k wawlp. Kayagu mintimoya
mocag mawi. A1 pi matasugunagatinig kamadcawat anotcigu
papamawiwat. Ninguting au mintimoya ani*o*ki'kiwipagiso. Pa-
magu magwamawit awiya onontawan klgitunit. Anama'kamig
udani'tawan: "Ninga! oma nintaiya!" unisitu' tawan Inugwisisan.
20 Ki'tci anigu'k pipagi kanonSt ini'u unabaman. Cigwa pldasa-
musawan. "Nacka guca! Awiya kuca madwaglgito o*o*man
anama'kanig. "

76i

saying: "TcishaV perhaps you stole the silver.' * Accordingly
then he related how the silver had been given him. But (the story
would) not (pass) ; furthermore, it was fated that he should anger
his elder brothers.

In the morning departed his elder brothers, all day long were
they gone. It happened that a great pit they had made. In the
morning, "Tasha11," he was told by his elder brothers, "let us go
on a hunt for game!" And when some distance they were come,
he beheld the great pit. Then was Tasha11 seized, by his elder
brothers was he seized; then he was thrown into the pit. Truly
far up could he see from where he came to rest; as he tried in vain
looking upward, truly hopeless seemed the distance. To make
it so that he might not get out of the place where he fell through,
it was covered over again. And when the sound of them was heard
going away, he tried in vain to get out; but, alas! it was impossible
for him to succeed. And then over at yonder place they related
the news, to their father they conveyed the tidings: "Now gone is
our little brother, whom we have lost."

Naturally, therefore, then in great sorrow over it was the old
man. At last off somewhere went the old man in great haste.
And the old woman all the while was weeping. When ten days
had passed, then gone were they to wander about crying. By and
by the old woman dropped down upon her knees by the way. And
suddenly, while she was crying, she heard the sound of some one
speaking. From beneath the earth she heard some one's voice:
41 0 my mother! here I am!" She recognized the voice of her
beloved son. At the very top of her voice she called aloud, speaking
to her husband. Presently he came walking hitherward. "Now,
hark! Somebody can really be heard speaking below the earth
here."

1 A variant; Clcanor Tcica11 in the Leech Lake dialect. In the English trans-
lation most of the variants have been normalized to Tasha11. [Corruption of
French Petit-Jean. — T. M.

762

Kaga't nantutank a8a'u a'kiwanzi madwagagltowan ; unisitu'ta-
wan Iniyugwisis^n. K&ga't minwantam a8a'u a'kiwanzl. MIdjic
i8i'u ajimadci'tawat mo'kawawat Ini'u ugwislsiwan. Kaga't na-
winagusiwan a* pi kamo' kawawat. Mld^c iei'u plmina'kwan aji-
5 pona' klyabikinamowat, misa' ajikacki*a*wat. Kaga't minwan-
tamog. Ajiklwawat.

Katagwicinowat, kawln abisiwa8 usayanya8; cigwa wanagucik
tagwicinog Igi'u ininiwag, a'pidcisa' agatciwag Igi'u ininiwag.
Taja'n ajiklgitut: "Ambasa, kagu' wi'ka mlnawa dotawicikagun
10 ka'totawiyag. Kosinan cawanimi'k. Kaminininim a8a'u coniya
kaya i8i'u ano'katcigan o-o*witi kamlnigoyamban. KIga*i''ciwI
tclwininim. "

Ajimadcawat mawatisawat Inogiman. Misa' tcinibiwa mlnaw^g
i8i'u ^no'katcigan. Ajra-watasowat. Kaga't nlbiwa an5'katcigan
15 andawatopag^miwitonawa. Ka'klci'tawat ka'kina antawat a'to-
wat, kaga* t minwantamog Igi'u ininiwag; kaya a8a'u a* kiwanzl kaga' t
minwantam. Misa' i8i'u cigwa kaya ajimlnawat Ini'u coniyan
a'kiwanzlyan, kayagu ini'u ugiwan minawat.

Misa cigwa kikistciminwant^muwat Igi'u ininiwag. Ajiklgito-

20 wat ininiwag: "Taja11', migu i8i'u ka*rciki'tcicawanimigoyan i8i'u

ki' tciwanatisiyank, nlbiwa ayayang i8i/u ano' katcigsm kaya au

coniya. Wab^nk klgamadcamin tcigro'dayang, migu i8i/u ka-rcini-

siyang. "

Wayab^ninig ajimadcawat odanang icawat. Cigwa udiciwaw^g.
25 Kaga't odana odababandanawa; ugi'kanimawan ka-Q'tamawat
Ini'u ugiman; nisiwa8 udanisini, mldac Ini'u mawudisawat.

Anlc a'pidci nibatisi a8au wasima'rmawint. Udinawan: "A'plgu
k!ga*rgoyang tciwlsiniyang, migu iu ickwa'tayang wlsiniy^ng ml
kaya kin ka'ixickwa'tay^n. Ayangwamisin ! "

30 Cigwasa' animadcaw^g. Cigwa w&b^mawag. "Plwitag!" ina-
wag. Misa' gagat inawag: "Mrrman a8a'u nintogimaminan icipin-
digayu'k."

763

Sure enough, when the old man listened, (he heard) some one
speaking; he recognized the voice of his dear son. Truly pleased
was the old man. Thereupon they set to work uncovering their
dear son. In truth, he appeared as if a long way down when they
had uncovered him. Accordingly then a cord they let down into
the hole, whereupon they were then able to get him out. Truly
happy they were. Then they returned home.

When they had arrived, not at home were his elder brothers;
when it was evening, home came the men, and very much abashed
were the men. Tashan then spoke, saying: "Now, never again do
to me what you did to me. Upon our father do you have pity. I
give you the silver and the goods that were given to me at yonder
place. I will go thither with you.1*

Then they departed to go visit the chief. Whereupon a great
deal was given them in the way of goods. Then they hauled it
away. In truth, they fetched much property home. When they
had finished storing it all away in their home, truly happy were the
men ; and the old man was truly happy. Thereupon then they also
gave the silver to the old man, and to their mother too they gave it.

Thereupon then greatly pleased were the men. Then spoke the
men, saying: "Tasha11, therefore shall we hold you in great esteem
for the great wealth we are in, for the abundance we have of goods
and of silver. To-morrow we will set forth upon a visit, and there
shall be three of us."

On the morrow they then set out to go to a town. In a while
they came (among some people). In truth, in sight of a town they
came; they knew the chief whom they were to visit; three were
the number of his daughters, and he was the one they were to visit.

Now, very much of a glutton was he that was their younger
brother. They said to him: "Now, when we have food given us
to eat, the moment we stop eating, that is the time you should
also stop. Be on your guard!"

In a while they were on their way. Presently they were seen.
"Visitors!" others said of them. And then, in truth, they were
told: "At yonder place, (where) our chief (lives), do you enter in."

764

MI gaga't nisiwa* udanisiwa8 kaya ini uwiwan a*a*u a'kiwanzi.
Kaga't kigitowan Ini'u a'kiwanzra*n: " 'A'a'u, klga*r'k Igi/u pi-
witag."

Kaga' t madci' tawag igi'u i' kwawag tclba' kwawat. Aba* pic

5 kasisa' kwawat mlgu iman mi'tcisag tacwagiwabinigatanig ato'pu-

win. Ka'kijl'tawat, " 'A'a'u, wisiniyu'kl" inawag Igi'u ininiwag.

Kaga't wunabiwag. Unabi Tajan/ tciwisinit. Pitclnagigu maya-
tantcigat aEa'u Taja"' animucan ubimitokickagon. " Mra*'u nisaya11
twa'kiwabinit, " inantam. "Kanabatc ickwawlsiniwag wantcito-
10 'kiwabinit," inantam. MIsagu iu acrrkwabit. Anuganonigut
wltci'kiwaya8: "WIsinin!" anu'i'gut. Misa kawln pinic acickwa-
' tanit usayanyas wisininit.

Anic, mi cigwa anitibi'katinig. CTgwa tacwagiwabinigataniwan

ini'u waboyanan. "Mrrman kaya ginawa tcibibayag, " inawag

15 igi'u ininiwag. Agamickuta miwiti iindacinibanit i8i'u i'kwawa8.

Ayabi'tatibi'katinig ajikuckusit Tcija"'; a'pidci wiwisini. Aji'a*m-

watcwabinat Ini'u usayanyan. "Nisayan! a'pidci niwiwisin! "

"Kaga't mrr'u ka'irntcri'koyan kasasintciwin. Intawa nanta-
kimotin kagrrwantamank. Mlwati umotayabi'kunk kra'tciga-
20 tag ifii'u wlsiniwin."

Kaga't pasigwi kwlwisans; klmotc aci'ixat acimi'kank iu umo-
daiyabi'k; acipindcipitot i*i'u umotaiyabi'k, kaga't acimi'kank
kamltcit. A'pidci uminupi'tan iu wlsiniwin. Inantam magwa
wisinit: "Ambagic kaya wlnawa nisayayag mltciwat!" Ka'ka-
25 naskibitot nibiwa acimadcat icat usayan,a*n. A'pidci kaskitibi-
'katini, minangwana iman icat iu i'kwawa8 nibanit. MInangwana

7^5

There, sure enough, were the three daughters and the wife of
the old man. Truly then spoke the old man, saying: "Well, feed
the visitors."

Truly to work cooking started the women. When they had
finished cooking the meal, then upon the ground was spread the
cloth. After they had finished (arranging the food), "Now, then,
eat!" the men were told.

To be sure, up (to the food) they sat. Up (to the food) sat Tasha11
to eat And as soon as Tasha11 began eating, by the foot of a passing
dog was he touched (on the back). "That is my elder brother
nudging me," he thought. "That perhaps they have finished
eating is why they are nudging me," he thought. Thereupon he
sat back (from the food). In vain was he told by his brothers,
saying:' "Eat!" was he told, but to no purpose. But (he would
eat) no more when his elder brothers then stopped eating.

Well, it was beginning to grow dark. In a while the blankets
were spread (for them). "It is over there that you yourselves
are to sleep," the men were told. On the other side of the fire
was where the women were sleeping. When midnight came, then
up from bed rose Tclzha; very anxious was he to eat. Then he
woke his elder brother. "O my elder brother! very eager am I
to eat."

"In truth it was on that account that you were reminded of
your lack of (self-) restraint in time of want. Therefore you per-
haps had better try to steal what we did not eat up. In yonder
jar was where the food was placed."

Truly up to his feet rose the boy; stealthily then went he over
to where he found the jar; when he put (his hand) into the jar,
sure enough, he found (something) to eat. Very savory did he
find the taste of the food. He thought while he ate: "Would that
my elder brothers were also eating (this)!" After taking (as)
much (as he could hold in his hands), he then started to go to where
his elder brother was. Extremely dark was the night, and it so
happened that where he went was where the women were asleep.

766

iu mi'tcitiyacininit mi'u i'kwawan. Uganonan: "Misa1, nacka
kuca, kaga't wlngi'pugwat o*o\" Midac oman udoninink siniguna-
mawat i8i'u wisiniwin. uMra,/u nisaya11 wayaslngwacink, " inan-
dam. Midac i8i'u i'rma11 utcitlnink sinigunamawat iu wlsiniwan.
5 Magwagu sinigunamawat pogitiwan. Ajiklgitut Tacan': "Kicitana
kitinantam? Ta'ka guca. " Midac i8i'u acipasigwlt Tacan' minawa
icat i'i'witi wantinank i8i'u madcit.

Midac i8i'a iicikuskusit a*r'kwa kasinigutiyanint i8i'u wisiniwin.
A'pidci kagwanisagantam. "Minangwana iu klmltingwaman,"
10 inantam a'r'kwa. Aci*a*mwatcwapinat Ini/u umisanyan. " Nimi-
san! nimltingwam. "

Anlc a'pidci utagatcltawawa i8i'u ininiwa8. "Niclma11, ayan-
gwamisin! Nasipln. Awigislbiginan Ini'u a'pidcimoyank ayan-
gwamikackiwaginan, tawmtclgat anisagisi'toyan. KIcpin kuckusi-
15 wat igl/u ininiwag kidaba'prrgomin.'*

Kaga't ai'kwa ajisaga*a*nk ka' kacklwaginank udai*I*man. Sa-
ga*a*m agamlng icat. Aba* pic kawawanabit iman nibi'kang
gisiblginang udai'rman.

Midac au kwlwisans cigwa tawisinit, "Taga," inandam, "taga,

20 minawa ningamadcl'tawag o8ou wisiniwin/' inantam Tajan. NIco-

nintc aciplntcini'kanit i8iwa kictci'o'motayabi'k, a'tiwa! acita-

'kwamigut i8i'u ki'tci'o*motayabi'k. Ajimadcat icat usayanya8.

"Misa', ninta'kwamigun i8iu omotayabi'k. "

Aci'u -nickat asa'u inini utanuwl' kwa* tawan Ini'u ocimanyan, kawa-

25 sa ugacki'tosln. Kimotc uganonan Ini/u ocImanyan: "Niclm! intawa

saga*a*n. Iwiti a'kublga'k nantawabam asin tciwabickabi' kisit.

767

It so happened that with her buttocks exposed lay one of the women.
He spoke to her, saying: "O my elder brother! just look here,
truly delicious to eat is this." And so up at the other's mouth he
held the food. "This is where my elder brother's face is resting,"
he fancied. But it was up to the (woman's) buttocks he was
holding the food. And while he was holding the (food) up to her
there, she broke wind. Then spoke Tasha11, saying: "Too hot, do
you think? Why, it is cool." And then, rising to his feet, Tasha11
returned to the place where he got what he had eaten.

Thereupon from sleep woke the woman who had been rubbed on
the buttocks with the food. With exceeding disgust she felt in
her mind about it. "It is possible that I may have eased myself
while asleep," thought the woman. Then she woke her elder
sister. "O my elder sister! I have eased myself while asleep."

Naturally much embarrassed were they in the presence of the
men. "O my younger sister, do be careful! Go down to the
water. Go wash what we have been lying upon. With care roll
it up into a bundle, for it will smell when you take it out of
doors. If from sleep the men should wake, by them would we
be laughed at."

In truth, the woman then went out of doors after she had rolled
her things into a bundle. She went out of doors to go down to
the shore. When she was seated, then there by the water she
washed her things.

And when the boy had eaten enough, "Now," he thought,
"now, next I am going to take them this food," thought Tasha11.
When with both hands he reached into the big jar, alas! he was
caught fast by the great jar. Then he went over to where his
elder brothers were. "O my elder brother! I am caught fast by
this jar."

Then, waking up from sleep, the man tried to pull his younger
brother loose from it, but not at all was he able to do so. In secret
he spoke to his younger brother, saying: "O my younger brother!
you had better go outside. Yonder by the edge of the water go

768

Midac au asin mrrma" icibi' kusiton iei'u omotayabi'k. Ayangwa-
misin! kigaki'kanimigunanig ogo'u i'kwawag. "

Mi'r^kaga'tkanicisaga'a'nk. Augwiwisansajinasibit. Anri'na-
bit a' kubigatinig, owabandan kago wasidanig; asin inandam.

5 Kawlndac igu ar'kwa madabisl magwa kislblginank ini'u
uda'i'Iman. Inabit awiya kibinitcikusawan nawatc acicagackit.
"Mimawina au ninga, misa iu kiki'kanimit mltingwamoyan."

Caylgwa udani nasi'kawan kwiwisiins wasisunit, ki'tcrirnigu-

'kidac ubaki'ta'o'wan umudayabi'k; kawln kanaga ubi'kwisitosin

10 iu omodayabi'k. Midac kaga't minawa tci'a'nigu'k paki'ta*o'wat.

Midac pitcinag, "Nyan, nimama! kawln wi'ka minawa ningami-

tingwamusi!" AnTc pipagigu ifii'u i'kidut, pa'kic kaya mawi.

Amba, kaga' t mama' kadantam Taca11'. " Ni' tagagigitowag nan-
gwana igi'u asinig," inandam. Midac i8iu aciku'pit icat iman wigi-
15 warning, udaniganonan ini'u usayanyan: "Nisai'n, kawin nimbi-
kusitosin iyomodayabi'k. Nintanupaki'ta*a-n i8iu asin. Nlcing
kapaki'ta'a-man i8i'u asin acikigitut asin: 'Nimama! kawln wi'ka
mlnawa ningamitingwamusi!' Mama'katc kikidut a8a'u asin.

''CI, matci*a*nim! ka'na awiya kigi*a*winiwanawasi? Mi ici
20 saga'a'n, matci*a*nim! Asin nantawabam, mri*man icipaki'ta'a-n."

Kaga't ajisaga*a*nk Tacan/ owabandan asin. Ajipa'ki'taa'nk,
misa' kaga't ubigwisiton iyomodayabi'k. Acikiwat; ka'pindigat
awaniban ini'kwawan.

Midac iu wayabaninig cigwa mlnawa kisisa' kwawa8 i8iu i'kwawa8.

25 Moncag pa'piwa8 i'kwawa8. Kaga't agatci Tci*icanV a'pidci

mancisi. Intawa tcibwagisiga'kwanint ajimadcat kiwat. Misa

769

seek for a rock that is very white. And then against the rock do
you break the jar. Be careful! for we shall be found out by these
women."

Thereupon, in truth, after he had gone outside, the boy then went
down to the water. While looking about by the edge of the water,
he saw something shining; a rock he took it to be.

And the woman did not move while washing her clothes. As
she looked, (and saw) some one walking hitherward in the dark,
lower down she then stooped. "That must be my mother, for now
must she have found [me] out that I eased myself while asleep."

Already now was the boy coming up to the shining object, and
with a very hard blow he dealt it with the jar; but not at all did he
smash the jar. Thereupon, in truth, with a still harder blow he
struck it. And then presently, "O my mother! never again will
I ease myself while asleep." Now, with a loud voice she yelled
when she spoke, and at the same time she cried.

Oh, truly astonished was Tashan. "Why, these rocks must know
how to talk," he thought. And then up from the shore he went
his way to yonder wigwam, he went to speak to his elder brother:
"My elder brother, I did not break the jar. I tried breaking it
against a rock, but failed. After I had twice struck the rock,
then spoke the rock, saying: 'O my mother! never again will I
ease myself while asleep.' It is marvellous that the rock should
speak."

"Why, wretch! have you not gone and beaten somebody to
death? Therefore go on out of doors, wretch! Look for a rock,
and against it hit (the jar)."

In truth, when out of doors went Tasha", he saw a rock. When he
struck it, then, sure enough, he smashed the jar. Then he started
back; when he went inside, a woman was gone.

And so, when the morrow came, then again a meal the women
cooked. All the while were the women laughing. Truly embar-
rassed was Tciisha11, very ill at ease was he. Accordingly, before
(the women) had finished with the cooking, he departed on his

770

i8i'u cigwa wanimo'kigu klmadcawan Ini/u uclma'i'wan. Ka'i'ckwa-
wisiniwat igi'u ininiwag ajiklwawat. Kawln kanaga utatimasiwa-
wan Ini'u uclma'i'wan. Acitagwicinowat antawat, misa iu pinawi-
tclt kra'gotanig.

77i

homeward way. Therefore then in secret went their little brother
away. When they had finished eating, the men then went back
home. Not even were they able to overtake their younger brother.
When they were come at where they lived, therefore then (did
they behold) the buttocks of the ruffed grouse hanging aloft.

PLATE II.

Fr#m

00
GO

d
a

Q
«
O

rf#»v.^g

ERRATA ET ADDENDA *
Part I

p. 2.7, read nongum dnindn

p. 16. 1, read m%$q,gwvvu

p. 22.20, read omiHcigd

p. 34.3, 4, read mdmdn

p. 34.26, read nvwing

P- 36.5, read tlndlsiwqn

p. 36.6, read wd*wdn

p. 36.7, read kistcro-gdwq,n

p. 48.17, read kigingdnimiwd

p. 52.20, read pimddQ,gdtkubati'Wdt

p. 60.8, read 'i'*'*

p. 64.17, read 'rx'*

p. 64.20, read undcita

p. 76.4, read animowdnuwicgn

p. 76.30, read pandgu

p. 76.31, read mdmiskwa'kunanig

p. 78.2, read cigwasa

p. 92.13, read 'tndgica

p. 92.17, read awawa! Ambdsg.no

p. 96.21, read kd'vcititiband'kwa'u-gut

p. 106.16, read tcisdgdwa' O'wdt

p. 116. 17, this line should have been transferred to the top of p. 118

p. 126.23, read kd'i'gdygmbgn

p. 140.6, read Nimbi* i'cinica*u* go

p. 162,9, read Ni'tcini'tca

p. 166.18, read Igi"

1 These include some changes to Dr. Jones' manuscripts

773

774

p. 168.10, read kistcinilka or ki'tcini'ka

p. 172.20, read Ka'klcltod

p. 1 76. 1, read nikansa?

p. 188.15, read kwdskunigwdn mva-'u kdwldigdmdt

p. 192.3, read Ningutingigu

p. 192.17, read miciwutcig

p. 194.27, read mici'wdclg

p. 196.3, 6, read mici'wdclg

p. 196.18, read nimQ,nitow%

p. 206.8, read kistcigq,mi or kiHcigqmi

p. 2ii, read "big sturgeon" (twice)

p. 213, read "big sturgeon" (three times)

p. 222.1, read Ajikqndndt wlwyn

p. 222.7, read BabVtcln or BabVtcln

p. 240.28, Rdmodtigisinit is a faulty form which the editor cannot

correct (read kdmodcigisinit) .
p. 248.17, read a'kiwd^zima'vnganan, and similarly elsewhere
p. 248.23, read klmlnin or klgamlnin (?)
p. 290.15, read Iniyosan
p. 340.7, 10, read mdgisiwdc
P- SS0*^* undcipasigwd*wan is a wrong form; probably wndta-

pQStgwa' d'wan is to be read
p. 354.8, read madci'a'nim
p. 388.9, read kVptmddi-
p. 390.24, 25, read oydngwdmisin
p. 394.25, 26, read wdbima* kwan
p. 394.29, read wabima'kwa
p. 396.1, read »igife
p. 396.4, read micigindbik
p. 396.16, read Nlnjiwanidac

p. 404.12, bimojskinisat is a faulty form; read bimosk-, probably
p. 404.18, read tcigoglnit, minawd
p. 407, transfer the last line to the top of p. 409.

775

4o8.ii, ba'd'dclmininim is wrong; probably blgwfrdcimininim
is to be read
408.15, Ranlmimin is wrong; klganlmimin is probably to be read

420.18, read ma1 kupimida
428.24, read kistcva'milkwan
438.7, read ninginisdg
454.6, read lni'u

460.26, read djiwajiwaniikdt

466.1, read Ante

474.6, 7, read madwdkistcisagaswd'rtiwdt

488.13, read kil tcipd* pinlku-

490.12, read nongum

490.13, read minis

492.19, read Ndnd'pddaman

Part II

p. 8.5, read tabinagwatinig

p. 12.26, read pind'kwd'wdiwdt

p. 14.24, read hdvnn

p. 18.3, read Mrcwe

p. 20.1, read ninglkiHcipawdtcikd

p. 26.5, read Klcpindac

p. 30.13, read Inabit d$c

p. 30.23, read Acdwujdwdskukdskitdsdpisun

p. 34.26, read olk

p. 52.4, read ko'kumis

p. 54.6, read kiHcimd-dclbaHod

p. 56.20, read nirvmndnd

p. 62.6, read kd'i'ji-mddcdwdt

p. 64.4, read matdblkiHcigami

p. 74.20, read micinamawan

p. 77, translation doubtful at end of fourth and fifth paragraphs

p. 90.18, read aikiwdnjri'c

776

p. 94.24, read kdcitind

p. 102.6, read caylgwa

p. 104.19, footnote belongs to namadabit

p. 1 10.12, read ijadd*

p. 115.22, omit hyphen in ydaha

p. 116.23, read Mlnawd

p. 116.23, read i'kidowag

p. 122.16, read dnawi mlnawd

p. 122.21, read Ndngawisaga'rganing

p. 124.24, read ka-rjro'ddbdnag

p. 128.5, r^ad mt'vdqc

p. 130, heading and 1. 12, read macklgimin

p. 130.20, read macklgimin

p. 132, heading, read MatcVkiwis

p. 132.3, read mVvsa*

p. 136.7, read oji'ton

p. 150, heading, read ga;ya

p. 152.22, read 'aV

p. 160.6, read nongum guca

p. 164.10, read miskwapi' kiddnig

p. 174.18, footnote belongs to omdn

p. 198.11, read Aydngwdnisin

p. 202.28, read Nlbiwa

p. 226.16, read odanagihanondn

p. 234.1, read kdwln

p. 246.26, read ogrcr-disigon

p. 252.12, read 7«i/M

p. 256.15, read gaya

p. 258.15, read kd'vjimddcVkwQJiwawdt

p. 262.18, read ki'tcigamlng

p. 270.5, read <?go'" nindanisag

p. 274.9, read gwlwisdns

p. 278.1, read niwiwisin

777

■>. 280.16, read dcinibasiwQg

}. 292.8, read lni,u ma'kwan

j. 296.23, read gu ijiwdbqt

). 306.8, read kawin

>. 308.15, read kicptn

). 316.16, read manugljiwdckank

}* 323, No. 33, read dnzikwQg

)* 360.9, read ningatotawd

). 372.26, read tawunicicin

3. 378.19, read Pisindawiciyu'k!

>. 380.6, read Aydsd

). 414.9, read .4'

3. 428.14, read omlnigon

). 446.5, read "

). 454.3, read mlsaf

3. 466.1, read pd'kic

3. 524.18, read mlgdciciyu'k

?- 538.6, read ktgapicigwdntawa

3. 584.14, read utci'tcdgwyn

3. 608.5, read n^n ni'tom

3. 620.18, read Mlsa'

3. 624.23, read dci'd'mbickanit

3. 686.5, read dndqc bibonicit

3. 696.15, read iman

3. 704.7, read Ktwdtinunk

3. 704.9, read dna'kwQtcit

3. 706.6, read pigiskanidiskasiwQg

d. 728.6, read ki'tcig^mtng

Publications Issued by the

American Ethnological Society

Transactions of the American Ethnological Society.
Vols. I— III, 1845-51. (Out of print.)

Bulletin of the American Ethnological Society, 1860-
63. (Out of print.)

Journal of the Anthropological Institute of New York.

Vol. I, No. 1, 1871-73. (Out of print.)

Dr. C. H. Berendt, Analytical Alphabet for the Mexi-
can and Central American Languages (printed in
facsimile). (Out of print.)

Transactions of the American Ethnological Society.
Vol. III. Reprinted in 1909.

Publications of the American Ethnological Society.

I. William Jones, Fox Texts. 1907. 383 pp.
II. Edward Sapir, Wishram Texts. 1909. 314 pp.

III. John R. Swanton, Haida Songs; Franz Boas,

Tsimshian Texts. 1912. 284 pp.

IV. Roland B. Dixon, Maidu Texts. 1912. 241 pp.
V. WaldemarBogoras, Koryak Texts. 191 6. 153 pp.

VI. John W. Chapman, Ten'a Texts and Tales from
Anvik, Alaska; with Vocabulary by Pliny Earle
Goddard. 1914. vi+230 pp.
VII. Part I. William Jones, Ojibwa Texts. Edited
by Truman Michelson. 191 7. xxi+501 pp.
Part II. William Jones, Ojibwa Texts. Editedby
Truman Michelson. 1919. x+777 pp.; 2 plates.
VIII. John R. Swanton, Haida Texts. In press.
IX. William Jones and Truman Michelson, Kicka-
poo Texts: collected by William Jones, trans-
lated and annotated by Truman Michelson.
I9I5- I43PP.

Publications of the American Ethnological Society
Edited by Franz Boas

Volume VII Part II

OJIBWA TEXTS

Collected by William Jones

OJIBWA TEXTS

PART II

Sdited by
Truman Michelson

New York

G. E. Stechert & Co., Agents

i 9 i 9

THE ARBOR PRESS, INC,
DOUGLAS C. MCMURTRIE

NEW YORK CITY

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